The DhammapadaTranslated from the Pâli by F. Max Müller

The Sutta-NipâtaTranslated from the Pâli by V. Fausböll

Oxford, the Clarendon Press

[1881]

Vol. X of The Sacred Books of the East

CONTENTS.

PAGE

INTRODUCTION TO THE DHAMMAPADA ix-lv

DHAMMAPADA.

CHAPTER 1. The Twin Verses 3

" 2. On Earnestness 9

" 3. Thought 12

" 4. Flowers 16

" 5. The Fool 20

" 6. The Wise Man (Pandita) 23

" 7. The Venerable (Arhat) 27

" 8. The Thousands 31

" 9. Evil 34

" 10. Punishment 36

" 11. Old Age 41

" 12. Self 45

" 13. The World 47

" 14. The Buddha (the Awakened) 49

" 15. Happiness 53

" 16. Pleasure 56

" 17. Anger 58

" 18. Impurity 60

" 19. The Just 64

" 20. The Way 67

" 21. Miscellaneous 70

" 22. The Downward Course 74

" 23. The Elephant 77

" 24. Thirst 80

" 25. The Bhikshu (Mendicant) 85

" 26. The Brâhmana (Arhat) 89

Index 97

INTRODUCTIONTO

THE DHAMMAPADA.

THE DHAMMAPADA, A CANONICAL BOOK.

THE Dhammapada forms part of the Pâli Buddhist canon, though its exact place variesaccording to different authorities, and we have not as yet a sufficient number of complete MSS.of the Tipitaka to help us to decide the question[1].

Those who divide that canon into three Pitakas or baskets, the Vinaya-pitaka, Sutta-pitaka, andAbhidhamma-pitaka, assign the Dhammapada to the Sutta-pitaka. That Pitaka consists of fiveNikâyas: the Dîgha-nikâya, the Magghima-nikâya, the Samyutta-nikâya, the Anguttara-nikâya,and the Khuddaka-nikâya. The fifth, or Khuddaka-nikâya, comprehends the following works: 1.Khuddaka-pâtha; 2. DHAMMAPADA; 3. Udâna; 4. Itivuttaka; 5. Sutta-nipâta; 6. Vimânavatthu;7. Petavatthu; 8. Theragâthâ; 9. Therîgâthâ; 10. Gâtaka; 11. Niddesa; 12. Patisambhidâ; 13.Apadâna; 14. Buddhavamsa; 15. Kariyâ-pitaka.

According to another division[2], however, the whole Buddhist canon consists of five Nikâyas:the Dîgha-nikâya, the Magghima-nikâya, the Samyutta-nikâya, the Anguttara-nikâya, and thefifth, the Khuddaka-nikâya, which Khuddaka-nîkaya is then made to comprehend the whole ofthe Vinaya (discipline) and Abhidhamma (metaphysics), together with the fifteen booksbeginning with the Khuddaka-pâtha.

The order of these fifteen books varies, and even, as it would seem, their number. TheDîghabhânaka school

[1. see Feer, Journal Asiatique, 1871, p. 263. There is now at least one complete MS. of the Tipitaka, the PhayreMS., at the India Office, and Professor Forchhammer has just published a most useful List of Pâli MSS. collected inBurma, the largest collection hitherto known.

2. See Childers, s. v. Nikâya, and extracts from Buddhaghosa's commentary on the Brahmagâla-sutta.]

p. x admits twelve books only, and assigns them all to the Abhidhamma, while theMagghimabhânakas admit fifteen books, and assign them to the Sutta-pitaka. The order of thefifteen books is: 1. Gâtaka [10]; 2. Mahâniddesa [11]; 3. Kullaniddesa [11]; 4.Patisambhidâmagga [12]; 5. Sutta-nipâta [5]; 6. DHAMMAPADA [2]; 7. Udâna [3]; 8. Itivuttaka[4]; 9. Vimânavatthu [6]; 10. Petavatthu [7]; 11. Theragâthâ [8]; 12. Therîgâthâ [9]; 13. Kariyâ-pitaka [15]; 14. Apadâna [13]; 15. Buddhavamsa [14][1].

The Khuddaka-pâtha is left out in the second list, and the number is brought to fifteen bydividing Niddesa into Mahâ-niddesa and Kulla-niddesa.

There is a commentary on the Dhammapada in Pâli, and supposed to be written byBuddhaghosa[2], in the first half of the fifth century A.D. In explaining the verses of theDhammapada, the commentator gives for every or nearly every verse a parable to illustrate itsmeaning, which is likewise believed to have been uttered by Buddha in his intercourse with hisdisciples, or in preaching to the multitudes that came to hear him.

DATE OF THE DHAMMAPADA.

The only means of fixing the date of the Dhammapada is trying to ascertain the date of theBuddhist canon of which it forms a part, or the date of Buddhaghosa, who wrote a commentaryon it. This, however, is by no means easy, and the evidence on which we have to rely is such thatwe must not be surprised if those who are accustomed to test historical and chronologicalevidence

[1. The figures within brackets refer to the other list of books in the Khuddaka-nikiya. See also p. xxviii.

2. M. Léon Feer in the Journal Asiatique, 1871, p. 266, mentions another commentary of a more philosophicalcharacter, equally ascribed to Buddhaghosa. and having the title Vivara Bra Dhammapada, i.e. L'augusteDhammapada dévoilé. Professor Forchhammer in his 'List of Manuscripts,' 1879-80, mentions the following worksin connection with the Dhammapada: Dhammapada-Nissayo; Dh. P. Atthakathâ by Buddhaghosa; Dh. P. AtthakathâNissayo. 3 vols., containing a complete translation of the commentary; Dh. P. Vatthu. Of printed books he quotes:Kayanupassanakyam, a work based on the Garâvaggo, Mandalay, 1876 (390 pages), and Dhammapada-desanakyam,printed in 'British Burma News.']

p. xi in Greece and Rome, decline to be convinced by it. As a general rule, I quite agree that wecannot be too sceptical in assigning a date to ancient books, particularly if we intend to use themas documents for tracing the history of human thought. To the initiated, I mean to those whohave themselves worked in the mines of ancient Oriental literature, such extreme scepticism mayoften seem unscientific and uncalled for. They are more or less aware of hundreds of arguments,each by itself, it may be, of small weight, but all combined proving irresistible. They areconscious, too, of having been constantly on the look out for danger, and, as all has gone onsmoothly, they feel sure that, in the main, they are on the right road. Still it is always useful to beas incredulous as possible, particularly against oneself, and to have before our eyes critics whowill not yield one inch beyond what they are forced to yield by the strongest pressure of facts.

The age of our MSS. of the canonical books, either in Pâli or Sanskrit, is of no help to us. AllIndian MSS. are comparatively modern, and one who has probably handled more Indian MSS.than anybody else, Mr. A. Burnell, has lately expressed his conviction that 'no MS. written onethousand years ago is now existent in India, and that it is almost impossible to find one writtenfive hundred years ago, for most MSS. which claim to be of that date are merely copies of oldMSS. the dates of which are repeated by the copyists[1].'

Nor is the language, whether Sanskrit or Pâli, a safe guide for fixing dates. Both languagescontinue to be written to our own time, and though there are some characteristic marks todistinguish more modern from more ancient Buddhist Sanskrit and Pâli, this branch of criticalscholarship requires to be cultivated far more extensively and accurately before true scholarswould venture to fix the date of a Sanskrit or Pâli text on the strength of linguistic evidencealone[2].

[1. Indian Antiquary, 1880, p. 233.

2. See some important remarks on this subject in Fausböll's Introduction to Sutta-nipita, p. xi.]

p. xii

The Buddhists themselves have no difficulty in assigning a date to their sacred canon. They aretold in that canon itself that it was settled at the First Council, or immediately after the death ofBuddha, and they believe that it was afterwards handed down by means of oral tradition, oractually written down in books by order of Kâsyapa, the president of the First Council[1].Buddhaghosa, a learned and in some respects a critical scholar, living in the beginning of thefifth century A.D., asserts that the canon which he had before him, was the same as that fixed bythe First Council[2].

Several European students have adopted the same opinion, and, so far as I know, no argumenthas yet been advanced showing the impossibility of the native view, that some collection ofBuddha's doctrines was made immediately after his death at Râgagaha, and that it was finallysettled at what is called the Second Council, or the Council of Vesâlî. But what is not impossibleis not therefore true, nor can anything be gained by appealing to later witnesses, such as, forinstance, Hiouen Thsang, who travelled through India in the seventh century, and wrote downanything that he could learn, little concerned whether one statement tallied with the other ornot[3]. He says that the Tipitaka was written down on palm leaves by Kâsyapa at the end of theFirst Council. But what can be the weight of such a witness, living more than a thousand yearsafter the event, compared with that, for instance, of the Mahâvamsa, which dates from the fifthcentury of our era, and

[1. Bigandet, Life of Gaudama (Rangoon, 1866), p. 350; but also p. 120 note.

2. See Childers, s.v. Tipitaka. There is a curious passage in Buddhaghosa's account of the First Council. 'Now onemay ask,' he says, 'Is there or is there not in this first Parâgika anything to be taken away or added?' I reply, There isnothing in the words of the Blessed Buddha that can be taken away, for the Buddhas speak not even a single syllablein vain, yet in the words of disciples and devatâs there are things which may be omitted, and these the elders whomade the recension, did omit. On the other hand, additions are everywhere necessary, and accordingly, whenever itwas necessary to add anything, they added it. If it be asked, What are the additions referred to? I reply, Onlysentences necessary to connect the text, as 'at that time,' 'again at that time,' 'and so forth.'

3. Pèlerins Bouddhistes, vol. i. p. 158.]

p. xiii tells us in the account of Mahinda's missionary journey to Ceylon (241/318), that the sonof Asoka had to spend three years in learning the Tipitaka by heart from the mouth of ateacher[1]? No mention is then made of any books or MSS., when it would have been most natural

to do so[2]. At a later time, during the reign of King Vattagâmani[3] (88-76 B.C.), the samechronicle, the Mahâvamsa, tells us that 'the profoundly wise priests had theretofore orally(mukhapâthena) perpetuated the Pâli of the Pitakattaya and its Atthakathâ (commentary), but thatat this period the priests, foreseeing the perdition of the people assembled, and in order that thereligion might endure for ages, recorded the same in books (potthakesu likhâpayum)[4].'

No one has yet questioned the dates of the Dîpavamsa, about 400 A.D., or of the first part ofthe Mahâvamsa, between 459-477 A.D., and though no doubt there is an interval of nearly 600years between the composition of the Mahâvamsa and the recorded writing down of the Buddhistcanon under Vattagâmani, yet we must remember that the Ceylonese chronicles wereconfessedly founded on an older Atthakathâ preserved in the monasteries of the island, andrepresenting an unbroken line of local tradition.

My own argument therefore, so long as the question was only whether we could assign a pre-Christian date to the Pâli Buddhist canon, has always been this. We have the commentaries onthe Pâli canon translated from Sinhalese into Pâli, or actually composed, it may be, byBuddhaghosa. Buddhaghosa confessedly consulted various

[1. Mahâvamsa, p. 37; Dîpavamsa VII, 28-31; Buddhaghosha's Parables, p. xviii.

2. Bigandet, Life of Gaudama, p. 351.

3. Dr. E. Müller (Indian Antiquary, Nov. 1880, p. 270) has discovered inscriptions in Ceylon, belonging toDevanapiya Maharâga Gâmini Tissa, whom he identifes with Vattagâmani.

4. The same account is given in the Dîpavamsa XX, 20, and in the Sârasangraha, as quoted by Spence Hardy,Legends, p. 192. As throwing light on the completeness of the Buddhist canon at the time of King Vattagâmani, itshould be mentioned that, according to the commentary on the Mahâvamsa (Turnour, p. liii), the sect of theDhammarukikas established itself at the Abhayavihâra, which had been constructed by Vattagâmani, and that one ofthe grounds of their secession was their refusing to acknowledge the Parivâra (thus I read instead of Pariwána) aspart of the Vinaya-pitaka. According to the Dîpavamsa (VII, 42) Mahinda knew the Parivâra.]

p. xiv MSS., and gives various readings, just as any modern scholar might do. This was in thebeginning of the fifth century A.D., and there is nothing improbable, though I would say nomore, in supposing that some of the MSS., consulted by Buddhaghosa, dated from the firstcentury B.C., when Vattagâmani ordered the sacred canon to be reduced to writing.

There is one other event with reference to the existence of the sacred canon in Ceylon,recorded in the Mahâvamsa, between the time of Buddhaghosa and Vattagâmani, viz. thetranslation of the Suttas from Pâli into the language of Ceylon, during the reign of Buddhadâsa,339-368 A.D. If MSS. of that ancient translation still existed, they would, no doubt, be veryuseful for detrmining the exact state of the Pâli originals at that time[1]. But even without themthere seems no reason to doubt that Buddhaghosa had before him old MSS. of the Pâli canon,and that these were in the main the same as those written down at the time of Vattagâmani.

BUDDHAGHOSA'S AGE.

The whole of this argument, however, rested on the supposition that Buddhaghosa's date in thebeginning of the fifth century A.D. was beyond the reach of reasonable doubt. 'His age,' I hadventured to say in the Preface to Buddhaghosha's Parables (1870), 'can be fixed with greateraccuracy than most dates in the literary history of India.' But soon after, one of our mostcelebrated Pâli scholars, the great Russian traveller, Professor Joh. Minayeff, expressed in theMélanges Asiatiques (13/25 April, 1871) the gravest doubts as to Buddhaghosa's age, and thusthrew the whole Buddhist chronology, so far as it had then been accepted by all, or nearly allscholars, back into chaos. He gave as his chief reason that Buddhaghosa was not, as I supposed,the contemporary of Mahânâma, the

[1. A note is added, stating that several portions of the other two divisions also of the Pitakattaya were translatedinto the Sinhalese language, and that these alone are consulted by the priests, who are unacquainted with Pâli. Onthe other hand, it is stated that the Sinhalese text of the Atthakathâ exists no longer. See Spence Hardy, Legends, p.xxv, and p. 69.]

p. xv author of the Mahâvamsa, but of another Mahânâma, the king of Ceylon.

Professor Minayeff is undoubtedly right in this, but I am not aware that I, or anybody else, hadever questioned so palpable a fact. There are two Mahânâmas; one, the king who reigned from410-432 A.D.; the other, the supposed author of the Mahâvamsa, the uncle and protector of KingDhâtusena, 459-477. 'Dhâtusena,' I had written, 'was the nephew of the historian Mahânâma, andowed the throne to the protection of his uncle. Dhâtusena was in fact the restorer of a nationaldynasty, and after having defeated the foreign usurpers (the Damilo dynasty) "he restored thereligion which had been set aside by the foreigners"' (Mahâv. p. 256). Among his many piousacts it is particularly mentioned that he gave a thousand, and ordered the Dîpavamsa to bepromulgated. As Mahânâma was the uncle of Dhâtusena, who reigned from 459-477, he may beconsidered as a trustworthy witness with regard to events that occurred between 410 and 432.Now the literary activity of Buddhaghosa in Ceylon falls in that period[1].'

These facts being admitted, it is surely not too great a stretch of probability to suppose, as I did,that a man whose nephew was king in 459-477, might have been alive in 410-432, that is to say,might have been a contemporary of Buddhaghosa. I did not commit myself to any furthertheories. The question whether Mahânâma, the uncle of Dhâtusena, was really the author of theMahâvamsa, the question whether he wrote the second half of the 37th chapter of that work, orbroke off his chronicle in the middle of that chapter, I did not discuss, having no new materials tobring forward beyond those on which Turnour and those who followed him had founded theirconclusions, and which I had discussed in my History of Sanskrit Literature (1859), p. 267. All Isaid was, 'It is difficult to determine whether the 38th as well as the (whole of the) 37th chaptercame from the pen of Mahânâma, for

[1. 'Ungefähr 50 Jahre älter als Mahânâma ist Buddhaghosha,' see Westergaard, Über Buddha's Todesjahr, p. 99.]

p. xvi the Mahâvamsa was afterwards continued by different writers, even to the middle of thelast century. But, taking into account all the circumstances of the case, it is most probable thatMahânâma carried on the history to his own time, to the death of Dhâtusena, 477 A.D.'

What I meant by 'all the circumstances of the case' might easily be understood by any one whohad read Turnour's Preface to the Mahâvamsa. Turnour himself thought at first that Mahânâma'sshare in the Mahâvamsa ended with the year 301 A.D., and that the rest of the work, called theSulu Wansé, was composed by subsequent writers[1]. Dharmakirti is mentioned by name ashaving continued the work to the reign of Prâkrama Bâhu (A.D. 1266). But Turnour afterwardschanged his mind[2]. Considering that the account of Mahâsena's reign, the first of the SevenKings, terminates in the middle of a chapter, at verse 48, while the whole chapter is called theSattarâgiko, 'the chapter of the Seven Kings,' he naturally supposed that the whole of thatchapter, extending to the end of the reign of his nephew Dhâtusena, might be the work ofMahânâma, unless there were any strong proofs to the contrary. Such proofs, beyond thetradition of writers of the MSS., have not, as yet, been adduced[3].

But even if it could be proved that Mahânâma's own pen did not go beyond the 48th verse ofthe 37th chapter, the historical trustworthiness of the concluding portion of that chapter,containing the account of Buddhaghosa's literary activity, nay, even of the 38th chapter, wouldbe little affected thereby. We know that both the Mahâvamsa and the somewhat earlierDîpavamsa were founded on the Sinhalese Atthakathâs, the commentaries and chroniclespreserved in the Mahâvihâra at Anurâdhapura. We also know that that Vihâra was demolished byMahâsena, and deserted by nearly all its inmates for the space of nine years (p. 235), and againfor the space of nine months

[1. Introduction, p. ii. The Kûlavamsa is mentioned with the Mahâvamsa, both as the works of Mahânâma, byProfessor Forchhammer in his List of Pâli MSS.

2. Introduction, p. xci.

3. See Rhys Davids, Journal of the Royal Asiatic Society, 1875, p. 196.]

p. xvii (p. 237). We can well understand therefore why the older history, the Dîpavamsa, shouldend with the death of Mahâsena (died 302 A.D.), and why in the Mahâvamsa too there shouldhave been a break at that date. But we must not forget that, during Mahânâma's life, theMahâvihâra at Anurâdhapura was restored, that some kind of chronicle, called the Dîpavamsa,whether it be a general name of any 'chronicle of the island,' or of our Dîpavamsa, or, it may be,even of our Mahâvamsa, was ordered to be published or promulgated (dîpetum) underDhâtusena, the nephew and protegé of Mahânâma. Therefore, even if we do not insist on thepersonal authorship of Mahânâma, we may certainly maintain that historical entries had beenmade in the chronicles of Anurâdhapura during Dhâtusena's reign, and probably under thepersonal auspices of Mahânâma, so that if we find afterwards, in the second half of the 37thchapter of his Mahâvamsa, an account of events which had happened between the destruction ofthe Mahâvihâra and the reign of Dhâtusena, and among them an account of so important an eventas the arrival of Buddhaghosa from Magadha and his translation of the Sinhalese Atthakathâ intothe language of Magadha, we may well suppose that they rest on the authority of nativechronicles, written not long after the events, and that therefore, 'under all the circumstances ofthe case,' the age of Buddhaghosa can be fixed with greater accuracy than most dates in theliterary history of India.

There is one difficulty still remaining with regard to the date of the historian Mahânâma whichmight have perplexed Turnour's mind, and has certainly proved a stumbling-block to myself.Turnour thought that the author of the commentary on the Mahâvamsa, the Vamsatthappakâsinî,was the same as the author of the Mahâvamsa, viz. Mahânâma. The date of that commentary,however, as we know now, must be fixed much later, for it speaks of a schism which took placein the year 601 A.D., during the reign of Agrabôdhi (also called Dhâtâpatisso). Turnour[1] looked

[1. Introduction, p. liii.]

p. xviii upon that passage as a later interpolation, because he thought the evidence for the identityof the author and the commentator of the Mahâvamsa too strong to be set aside. He trustedchiefly to a passage in the commentary, and if that passage had been correctly rendered, theconclusion which be drew from it could hardly be resisted. We read in the Mahâvamsa (p. 254):

'Certain members of the Moriyan dynasty, dreading the power of the (usurper) Subho, thebâlattho, had settled in various parts of the country, concealing themselves. Among them therewas a certain landed proprietor Dhâtusena, who had established himself at Nandivâpi. His sonnamed Dhâtâ, who lived at the village Ambiliyâgo, had two sons, Dhâtusena and Sîlatissabodhi,of unexceptional descent. Their mother's brother (Mahânâma), devoted to the cause of religion,continued to reside (at Anurâdhapura) in his sacerdotal character, at the edifice built by theminister Dîghasandana. The youth Dhâtusena became a priest in his fraternity, and on a certainday, while he was chaunting at the foot of a tree, a shower of rain fell, and a Nâga, seeing himthere, encircled him in his folds, and covered him and his book with his hood. . . . Causing animage of Mahâ Mahinda to be made, and conveying it to the edifice (Ambamâlaka) in which thethera's body had been burnt, in order that be might celebrate a great festival there, and that hemight also promulgate the contents of the Dîpavamsa, distributing a thousand pieces, he caused itto be read aloud[1].'

If we compare with this extract from the Mahâvamsa a passage from the commentary astranslated by Turnour, we can well understand how he arrived at the conclusion that it waswritten by the same person who wrote the Mahâvamsa.

Turnour translates (p. liv):

'Upon these data by me, the thera, who had, with due

[1. Mr. Turnour added a note in which he states that Dîpavamsa is here meant for Mahâvamsa, but whether broughtdown to this period, or only to the end of the reign of Mahâsena, to which alone the Tîkâ extends, there is no meansof ascertaining (p. 257).]

p. xix solemnity, been invested with the dignified title of Mahânâma, resident at the parivenafounded by the minister Dîghasandana, endowed with the capacity requisite to record thenarrative comprised in the Mahâvamsa, in due order, rejecting only the dialect in which theSinghalese Atthakathâ are written, but retaining their import and following their arrangement, thehistory, entitled the Palapadôruvamsa (Padyapadânuvamsa), is compiled. As even in times whenthe despotism of the ruler of the land, and the horrors arising from the inclemencies of theseasons, and when panics of epidemics and other visitations prevailed, this work escaped all

injury; and moreover, as it serves to perpetuate the fame of the Buddhas, their disciples, and thePaché Buddhas of old, it is also worthy of bearing the title of Vamsatthappakâsinî.'

As the evidence of these two passages in support of the identity of the author and thecommentator of the Mahâvamsa seemed to me very startling, I requested Mr. Rhys Davids tocopy for me the passage of the commentary. The passage runs as follows:

Yâ ettavatâ mahâvamsatthânusârakusalena Dîghasanda-senâpatinâ kârâpita-mahâparivenavâsinâ Mahânâmo ti garûhi gahitanâmadheyyena therena pubba-Sîhala-bhâsitâyaSîhalatthakathâya bhâsantaram eva vaggiya atthasâram eva gahetva tantinayânurûpena katassaimassa Padyapadâ-nuvamsassa atthavannanâ mayâ tam eva sannissitena âraddhâ, padesissariya-dubbutthibhaya-rogabhayâdi-vividha-antarâya-yuttakâle pi anantarâyena nitthânam upagatâ, sâbuddha-buddhasâvaka-pakkekabuddhâdînam porânânam kikkam pubbavamsatthappakâsanatoayam Vamsatthappakâsinî nâmâ ti dhâretabbâ. . . . Padyapadânuvamsa-vannanâVamsatthappakâsinî nitthitâ.

Mr. Rhys Davids translates this:

'The commentary on this Padyapadânuvamsa, which (latter work) was made (in the same orderand arrangement, and retaining the sense, but rejecting the dialect, of the Sinhalese commentaryformerly expressed in the Sinhalese tongue) by the elder who bore the name of Mahânâma,which he had p. xx received from the venerable, who resided at the Mahâparivena built by theminister Dîghasanda, and who was well able to conform to the sense of the Mahâvamsa--(thiscommentary) which was undertaken by me out of devotion to that (history), and which (thoughthus undertaken) at a time full of danger of various kinds--such as the danger from disease, andthe danger from drought, and the danger from the government of the province--has been safelybrought to a conclusion--this (commentary), since it makes known the meaning of the history ofold, the mission of the ancients, of the Buddhas, of their disciples, and of the Pakkeka Buddhas,should bear the name Vamsatthappakâsinî. . . .

'End of the Vamsatthappakâsinî, the commentary on the Padyapadânuvamsa.'

This shows clearly that Turnour made a mistake in translating this exceedingly involved, yetperfectly intelligible, passage, and that so far from proving that the author of the commentarywas the same person as the author of the text[1], it proves the very contrary. Nay, I feel bound toadd, that we might now argue that as the commentator must have lived later than 601 A.D., thefact that he too breaks off at verse 48 of chapter 37, seems to show that at his time also theMahâvamsa did not extend as yet beyond that verse. But even then, the fact that with therestoration of the Mahâvihâra of Anurâdhapura an interest in historical studies revived in Ceylon,would clearly show that we may trust the date of Buddhaghosa, as fixed by the second part of the37th chapter of the Mahâvamsa, at all events till stronger evidence is brought forward againstsuch a date.

Now I am not aware of any such evidence[2]. On the contrary, making allowance for adifference of some ten or twenty years, all the evidence which we can gain from other quarterstends to confirm, the date of

[1. Dr. Oldenberg informs me that the commentator quotes various readings in the text of the Mahâvamsa.

2. The passage, quoted by Professor Minayeff from the Sâsanavamsa, would assign to Buddhaghosa the date of 930-543 = 387 A.D., which can easily be reconciled with his accepted date. If he is called the contemporary of Siripâla,we ought to know who that Siripâla is.]

p. xxi Buddhaghosa[1]. I therefore feel no hesitation in here reprinting that story, as we find it inthe Mahâvamsa, not free from legendary ingredients, it is true, yet resting, I believe, on a soundfoundation of historical fact.

'A Brâhman youth, born in the neighbourhood of the terrace of the great Bo-tree (in Magadha),accomplished in the "viggâ" (knowledge) and "sippa" (art), who had achieved the knowledge ofthe three Vedas, and possessed great aptitude in attaining acquirements; indefatigable as aschismatic disputant, and himself a schismatic wanderer over Gambudîpa, established himself, inthe character of a disputant, in a certain vihâra[2], and was in the habit of rehearsing, by night andby day with clasped hands, a discourse which he had learned, perfect in all its component parts,and sustained throughout in the same lofty strain. A certain Mahâthera, Revata, becomingacquainted with him there, and (saying to himself), "This individual is a person of profoundknowledge, it will be worthy (of me) to convert him;" enquired, "Who is this who is braying likean ass?" The Brâhman replied to him, "Thou canst define, then, the meaning conveyed in thebray of asses." On the Thera rejoining, "I can define it;" he (the Brâhman) exhibited the extent ofthe knowledge he possessed. The Thera criticised each of his propositions, and pointed out inwhat respect they were fallacious. He who had been thus refuted, said, "Well, then, descend tothy own creed;" and he propounded to him a passage from the Abhidhamma (of the Pitakattaya).He (the Brâhman) could not divine the signification of that passage, and enquired, "Whose mantais this?"--"It is Buddha's manta." On his exclaiming, "Impart it to me;" the Thera replied, "Enterthe sacerdotal order." He who was desirous of acquiring the knowledge of the Pitakattaya,subsequently coming to this conviction, "This is the sole road" (to salvation), became a convertto that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferredon him the appellation of Buddhaghosa (the

[1. See Bigandet, Life of Gaudama. pp. 351, 381.

2. On this vihâra, its foundation and character, see Oldenberg, Vinaya, vol. i. p. liii; Hiouen-thsang, III, p. 487 seq.]

p. xxii voice of Buddha); and throughout the world he became as renowned as Buddha. Havingthere (in Gambudîpa) composed an original work called Ñânodaya (Rise of Knowledge), he, atthe same time, wrote the chapter called Atthasâlinî, on the Dhammasangani (one of thecommentaries on the Abhidhamma).

'Revata Thera then observing that he was desirous of undertaking the compilation of a generalcommentary on the Pitakattaya, thus addressed him: "The text alone of the Pitakattaya has beenpreserved in this land, the Atthakathâ are not extant here, nor is there any version to be found ofthe schisms (vâda) complete. The Sinhalese Atthakathâ are genuine. They were composed in theSinhalese language by the inspired and profoundly wise Mahinda, who had previously consultedthe discourses (kathâmagga) of Buddha, authenticated at the three convocations, and thedissertations and arguments of Sâriputta and others, and they are extant among the Sinhalese.

Preparing for this, and studying the same, translate them according to the rules of the grammar ofthe Mâgadhas. It will be an act conducive to the welfare of the whole world."

'Having been thus advised, this eminently wise personage rejoicing therein, departed fromthence, and visited this island in the reign of this monarch (i.e. Mahânâma, 410-432). Onreaching the Mahâvihâra (at Anurâdhapura), he entered the Mahâpadhânâ hall, the most splendidof the apartments in the vihâra, and listened to the Sinhalese Atthakathâ, and the Theravâda,from the beginning to the end, propounded by the Thera Sanghapâla; and became thoroughlyconvinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma.Thereupon paying reverential respect to the priesthood, he thus petitioned: "I am desirous oftranslating the Atthakathâ; give me access to all your books." The priesthood, for the purpose oftesting his qualifications, gave only two gâthâs, saying, "Hence prove thy qualification; havingsatisfied ourselves on this point, we will then let thee have all our books." From these (takingthese gâthâ for his text), and p. xxiii consulting the Pitakattaya, together with the Atthakathâ, andcondensing them into an abridged form, he composed the work called the Visuddhimagga.Thereupon, having assembled the priesthood, who had acquired a thorough knowledge of thedoctrines of Buddha, at the Bo-tree, he commenced to read out the work he had composed. Thedevatâs, in order that they might make his (Buddhaghosa's) gifts of wisdom celebrated amongmen, rendered that book invisible. He, however, for a second and third time recomposed it.When he was in the act of producing his book for the third time, for the purpose of propoundingit, the devatâs restored the other two copies also. The assembled priests then read out the threebooks simultaneously. In those three versions there was no variation whatever from the orthodoxTheravâdas in passages, in words, or in syllables. Thereupon, the priesthood rejoicing, again andagain ferventIy shouted forth, saying, "Most assuredly this is Metteya (Buddha) himself," andmade over to him the books in which the Pitakattaya were recorded, together with theAtthakathâ. Taking up his residence in the secluded Ganthâkara-vihâra (at Anurâdhapura), hetranslated, according to the grammatical rules of the Mâgadhas, which is the root of alllanguages, the whole of the Sinhalese Atthakathâ (into Pâli). This proved an achievement of theutmost consequence to all beings, whatever their language.

'All the Theras and Âkâriyas held this compilation in the same estimation as the text (of thePitakattaya). Thereafter, the objects of his mission having been fulfilled, he returned toGambudîpa, to worship at the Bo-tree (at Uruvelâya, or Uruvilvâ, in Magadha).'

Here[1] we have a simple account of Buddhaghosa[2] and

[1. Mahâvamsa, p. 250, translated by Turnour.

2. The Burmese entertain the highest respect for Buddhaghosa. Bishop Bigandet, in his Life or Legend of Gaudama(Rangoon, 1866), writes: 'It is perhaps as well to mention here an epoch which has been, at all times, famous in thehistory of Budhism in Burma. I allude to the voyage which a Religious of Thaton, named Budhagosa, made toCeylon, in the year of religion 943 = 400 A.D. The object of this voyage was to procure a copy of the scriptures. Hesucceeded in his undertaking. He made use of the Burmese, or rather Talaing characters, in transcribing themanuscripts, which were written with the characters of Magatha. The Burmans lay much stress upon that voyage,and always carefully note down the year it took place. In fact, it is to Budhagosa that the people living on the shoresof the Gulf of Martaban owe the possession of the Budhist scriptures. From Thaton, the collection made byBudhagosa was transferred to Pagan, six hundred and fifty years after it had been imported from Ceylon.' See ibid.p. 392.]

p. xxiv his literary labours written by a man, himself a priest, and who may well have knownBuddhaghosa during his stay in Ceylon. It is true that the statement of his writing the same bookthree times over without a single various reading, partakes a little of the miraculous; but we findsimilar legends mixed up with accounts of translations of other sacred books, and we cannotcontend that writers who believed in such legends are therefore altogether unworthy to bebelieved as historical witnesses.

But although the date which we can assign to Buddhaghosa's translation of the commentarieson the Pâli Tipitaka proves the existence of that canon, not only for the beginning or the fifthcentury of our era, but likewise, though it may be, with less stringency, for the first centurybefore our era, the time of Vattagâmani, the question whether Buddhaghosa was merely acompiler and translator of old commentaries, and more particularly of the commentaries broughtto Ceylon by Mahinda (241 B.C.), or whether he added anything of his own[1], requires to bemore carefully examined. The Buddhists themselves have no difficulty on that point. Theyconsider the Atthakathâs or commentaries as old as the canon itself. To us, such a suppositionseems improbable, yet it has never been proved to be impossible. The Mahâvamsa tells us thatMahinda, the son of Asoka, who had become a priest, learnt the whole of the Buddhist canon, asit then was, in three years (p. 37)[2]; and that at the end of the Third Council he was despatched toCeylon, in order to establish there the religion of Buddha (p. 71). The king of Ceylon,Devânampiya Tissa, was converted, and Buddhism soon became the dominant

[1. He had written the Ñânodaya, and the Atthasâlinî, a commentary on the Dhamma-sangani, before he went toCeylon. Cf. Mahâvamsa, p. 251.

2. He learnt the five Nikâyas, and the seven sections (of the Abhidhamma); the two Vibhangas of the Vinaya, theParivâra and the Khandhaka. See Dîpavamsa VII, 42.]

p. xxv religion of the island, The Tipitaka and the Atthakathâ, such as they had been collected orsettled at the Third Council in 242 B.C., were brought to Ceylon by Mahinda, who promulgatedthem orally, the Tipitaka in Pâli, the Atthakathâ in Sinhalese, together with an additionalAtthakathâ of his own. It does not follow that Mahinda knew the whole of that enormousliterature by heart, for, as he was supported by a number of priests, they may well have dividedthe different sections among them, following the example of Ânanda and Upâli at the FirstCouncil. The same applies to their disciples also. But the fact of their transmitting the sacredliterature by oral tradition[1] was evidently quite familiar to the author of the Mahâvamsa. Forwhen he comes to describe the reign of Vattagâmani (88-76 B.C.) he simply says: 'Theprofoundly wise priests had heretofore orally perpetuated the Pâli Pitakattaya and its Atthakathâ(commentaries). At this period these priests, foreseeing the perdition of the people (from theperversions of the true doctrines), assembled; and in order that the religion might endure forages, wrote the same in books.' No valid objection has yet been advanced to our acceptingBuddhaghosa's Atthakathâs as a translation and new redaction of the Atthakathâs which werereduced to writing under Vattagâmani[2], and these again as a translation of the old Atthakathâsbrought to Ceylon by Mahinda[3]. There is prima facie evidence in favour of the truth of historicalevents vouched for by such works as the Dîpavamsa and the Mahâvamsa so far back at least asMahinda, because we know that historical events were recorded in the monasteries of Ceylonlong before Mahânâma's time. Beyond Mahinda we move in legendary history, and must be

ready to surrender every name and every date as soon as rebutting evidence has been produced,but not till then.

I cannot, therefore, see any reason why we should not treat the verses of the Dhammapada, ifnot as the utterances of Buddha, at least as what were believed by the

[1. On the importance of oral tradition in the history of Sanskrit literature see the writer's Ancient SanskritLiterature, 1859, pp. 497-524.

2. Mahâvamsa, p. 207; Dîpavamsa XX, 20.

3. Mahâvamsa, p. 251.]

p. xxvi members of the Council under Asoka, in 242 B.C., to have been the utterances of thefounder of their religion; nor can I see that Professor Minayeff has shaken the date ofBuddhaghosa and the general credibility of the Ceylonese tradition, that he was the translator andeditor of commentaries which had existed in the island for many centuries; whether from thetime of Vattagâmani or from the time of Mahinda.

DATE OF THE BUDDHIST CANON.

We now return to the question of the date of the Buddhist canon, which, as yet, we have onlytraced back to the first century before Christ, when it was reduced to writing in Ceylon underKing Vattagâmani. The question is, how far beyond that date we may trace its existence in acollected form, or in the form of the three Pitakas or baskets. There may be, and we shall see thatthere is, some doubt as to the age of certain works, now incorporated in the Tipitaka. We aretold, for instance, that some doubt attached to the canonicity of the Kariyâ-pitaka; the Apadâna,and the Buddhavamsa[1], and there is another book of the Abhidhamma-pitaka, the Kathâvatthu,which was reported to be the work of Tissa Moggaliputta, the president of the Third Council.Childers, s.v., stated that it was composed by the apostle Moggaliputtatissa, and delivered by himat the Third Mahâsangîti. The same scholar, however, withdrew this opinion on p. 507 of hisvaluable Dictionary, where he says: 'It is a source of great regret to me that in my article onKathâvatthuppakaranam I inadvertently followed James D'Alwis in the stupendous blunder of hisassertion that the Kathâvatthu was added by Moggaliputtatissa at the Third Convocation. TheKathâvatthu is one of the Abhidhamma books, mentioned by Buddhaghosa as having beenrehearsed at the First Convocation, immediately after Gotama's death; and the passage inMahâvamsa upon which D'Alwis rests his assertion is as follows, Kathâvatthuppakararanamparavâdappamaddanam abhâsi Tissatthero ka tasmim sangîtimandale, which simply means 'inthat Convocation-assembly

[1. See Childers, s.v. Nikâya.]

p. xxvii the Thera Tissa also recited (Buddha's) heresy-crushing Kathâvatthuppakarana.'

This mistake, for I quite agree with Childers that it was a mistake, becomes however lessstupendous than at first sight it would appear, when we read the account given in the Dîpavamsa.Here the impression is easily conveyed that Moggaliputta was the author of the Kathâvatthu, andthat he recited it for the first time at the Third Council. 'Wise Moggaliputta,' we read[1], 'thedestroyer of the schismatic doctrines, firmly established the Theravâda, and held the ThirdCouncil. Having destroyed the different (heretical) doctrines, and subdued many shamelesspeople, and restored splendour to the (true) faith, he proclaimed (pakâsayi) (the treatise called)Kathâvatthu.' And again: 'They all were sectarians[2], opposed to the Theravâda; and in order toannihilate them and to make his own doctrine resplendent, the Thera set forth (desesi) the treatisebelonging to the Abhidhamma, which is called Kathâvatthu[3].'

At present, however, we are not concerned with these smaller questions. We treat the canon asa whole, divided into three parts, and containing the books which still exist in MSS., and wewant to find out at what time such a collection was made. The following is a short abstract of theTipitaka, chiefly taken from Childers' Pâli Dictionary:

I. Vinaya-pitaka.

1. Vibhanga[4]. Vol. I, beginning with Pârâgika, or sins involving expulsion. Vol. II, beginning with Pâkittiya, or sins involving penance.

2. Khandhaka. Vol. I, Mahâvagga, the large section. Vol. II, Kullavagga, the small section.

3. Parivârapâtha, an appendix and later resumé (25 chapters). See p. xiii, n. 4; p. xxiv, n. 2.

[1. Dîpavamsa VII, 40.

2. Dîpavamsa VII, 55.

3. Dr. Oldenberg, in his Introduction to the Vinaya-pitaka, p. xxxii.

4. Oldenberg, Vinaya-pitaka I, p. xvi, treats it as an extended reading of Pâtimokkha.]

p. xxviii

II. Sutta-pitaka.

1. Dîgha-nikâya, collection of long suttas (34 suttas)[1].2. Magghima-nikâya, collection of middle suttas (152 suttas).3. Samyutta-nikâya, collection of joined suttas.4. Anguttara-nikâya[2], miscellaneous suttas, in divisions the length of which increases by

one.5. Khuddaka-nikâya[3], the collection of short suttas, consisting of--

1. Khuddakapâtha, the small texts[4].2. Dhammapada, law verses (423)[5].3. Udâna, praise (82 suttas).4. Itivuttaka, stories referring to sayings of Buddha.5. Suttanipâta 70 suttas[6].6. Vimânavatthu, stories of Vimânas, celestial palaces.7. Petavatthu, stories of Pretas, departed spirits.8. Theragâthâ, stanzas of monks.9. Therîgâthâ, stanzas of nuns.10. Gâtaka, former births (550 tales)[7].11. Niddesa, explanations of certain suttas by Sâriputta.

[1. The Mahâparinibbâna-sutta, ed. by Childers, Journal of the Royal Asiatic Society, translated with other Suttas byRhys Dayids (S.B.E. vol. xi). Sept Suttas Palis, par Grimblot, Paris, l876.

2. The first four are sometimes called the Four Nikâyas, the five together the five Nikâyas. They represent theDharma, as settled at the First and Second Councils, described in the Kullavagga (Oldenberg, I, p. xi).

3. Sometimes Khuddaka-nikâya stands for the whole Vinaya and Abhidhamma- pitaka, with the fifteen divisionshere given of Khuddaka-nikâya. In the commentary on the Brahmagâla-sutta it is said that the Dîghanikâyaprofessors rehearsed the text of the Gâtaka, Mahâ and Kulla Niddesa, Patisambhidâmagga, Suttanipâta,Dhammapada, Udâna, Itivuttaka, Vimâna, and Petavatthu, Thera and Therî Gâthâ, and called it Khuddakagantha,and made it a canonical text, forming part of the Abhidhamma; while the Magghimanikâya professors assert that,with the addition of the Kariyâpitaka, Apadâna, and Buddhavamsa, the whole of this Khuddakagantha was includedin the Suttapitaka. See Childers, s.v. Nikâya;. See also p. x.

4. Published by Childers, Journal of the Royal Asiatic Society, 1869.

5. Published by Fausböll, 1855.

6. Thirty translated by Sir Coomâra Swâmy; the whole by Fausböll, in Sacred Books of the East, vol. x.

7. Published by Fausböll, translated by Rhys Davids.]

p. xxix

12. Patisambhidâmagga, the road of discrimination, and intuitive insight.13. Apadâna[1], legends.14. Buddhavamsa[1], story of twenty-four preceding Buddhas and of Gotama.15. Kariyâpitaka[1], basket of conduct, Buddha's meritorious actions[2].

III. Abhidhamma-pitaka.

1. Dhammasangani, numeration of conditions of life[3].2. Vibhanga, disquisitions (18).3. Kathâvatthupakarana, book of subjects for discussion (1000 suttas).4. Puggalapaññatti or pannatti, declaration on puggala, or personality.5. Dhâtukathâ, account of dhâtus or elements.6. Yamaka, pairs (ten divisions).7. Patthânapakarana, book of causes.

Taking this collection as a whole we may lay it down as self-evident that the canon, in itscollected form, cannot be older than any of the events related therein.

There are two important facts for determining the age of the Pâli canon, which, as Dr.Oldenberg[4] has been the first to show, should take precedence of all other arguments, viz.

1. That in the Tipitaka, as we now have it, no mention is made of the so-called Third Council,which took place at Pâtaliputta, under King Asoka, about 242 B.C.

2. That in the Tipitaka, as we now have it, the First Council of Râgagaha (477 B.C.) and theSecond Council of Vesâlî (377 B.C.) are both mentioned.

From these two facts it may safely be concluded that the Buddhist canon, as handed down tous, was finally closed

[1. Buddhaghosa does not say whether these were recited at the First Council.

2. Partly translated by Gogerly, Journal of the Asiatic Society of Ceylon, 1852.

3. Cf. Gogerly, Journal of the Asiatic Society of Ceylon. 1848, p. 7.

4. See Oldenberg's Vinaya-pitaka, Introduction. p. xxv. The kings Agâtasatru (485-453 B.C.), Udâyin (453-437B.C.), and Munda (437-429 B.C.) are all mentioned in the Tipitaka. See Oldenberg, Zeitschrift der D. M. G.,XXXIV. pp. 752, 753.]

p. xxx after the Second and before, or possibly at, the Third Council. Nay, the fact that thedescription of the two Councils stands at the very end of the Kullavagga may be taken, as Dr.Oldenberg remarks, as an indication that it was one of the latest literary contributions whichobtained canonical authority, while the great bulk of the canon may probably claim a dateanterior to the Second Council.

This fact, namely, that the collection of the canon, as a whole, must have preceded the SecondCouncil rests on an argument which does great credit to the ingenuity of Dr. Oldenberg. TheSecond Council was convoked to consider the ten deviations[1] from the strict discipline of theearliest times. That discipline had been laid down first in the Pâtimokkha rules, then in thecommentary now included in the Vibhanga, lastly in the Mahâvagga and Kullavagga. The rulesas to what was allowed or forbidden to a Bhikkhu were most minute[2], and they were so firmlyestablished that no one could have ventured either to take away or to add anything to them asthey stood in the sacred code. In that code itself a distinction is made between the offences which

were from the first visited with punishment (pârâgika and pâkittiya) and those misdemeanoursand crimes which were put down as punishable at a later time (dukkata and thullakkaya). Withthese classes the code was considered as closed, and if any doubt arose as to the criminality ofcertain acts, it could be settled at once by an appeal to the Vinaya-pitaka. Now it so happens that,with one exception, the ten deviations that had to be considered at the Second Council, are notprovided for in the Vinaya-pitaka; and I quite agree with Dr. Oldenberg's argument that, if theyhad been mentioned in the Vinaya-pitaka, the Second Council would have been objectless. Amere appeal to chapter and verse in the existing Pitaka would then have silenced all dissent. Onthe other side, if it had been possible to add anything to the canon, as it then existed, the ten, ornine, deviations might have been condemned

[1. Oldenberg, Introduction, p. xxix.

2. Oldenberg, loc. cit. p. xx.]

p. xxxi by a few additional paragraphs of the canon, without convoking a new Council.

I think we may be nearly certain, therefore, that we possess the principal portion of the Vinaya-pitaka as it existed before the Council of Vesâlî.

So far I quite agree with Dr. Oldenberg. But if he proceeds to argue[1] that certain portions ofthe canon must have been finally settled before even the First Council took place, or wasbelieved to have taken place, I do not think his arguments conclusive. He contends that in theParinibbâna-sutta, which tells of the last days of Buddha's life, of his death, the cremation of hisbody, and the distribution of his relics, and of Subhadda's revolt, it would have been impossibleto leave out all mention of the First Council, if that Council had then been known. It is true, nodoubt, that Subhadda's disloyalty was the chief cause of the First Council, but there was nonecessity to mention that Council. On the contrary, it seems to me that the unity of theParinibbâna-sutta would have been broken if, besides telling of the last days of Buddha, it hadalso given a full description of the Council. The very title, the Sutta of the Great Decease, wouldhave become inappropriate, if so important a subject as the first Sangîti had been mixed up withit. However, how little we may trust to such general arguments, is best shown by the fact that insome very early Chinese renderings of the Hînayâna text of the Mahâparinibbâna-sutta the storyis actually carried on to the First Council, two (Nos. 552 and 119) mentioning the rehearsal underKasyapa, while the third (No. 118) simply states that the Tiptaka was then collected[2].

[1. Loc. cit. pp. xxvi-xxviii.

2. There are several Chinese translations of Sûtras on the subject of the Mahâparinirvâna. Three belong to theMahâyâna school: 1. Mahâparinirvâna-sûtra, translated by Dharmaraksha, about 414-423 A.D.; afterwards revised,424-453 (Nos. 113, 114). 2. Translation by Fa-hian and Buddhabhadra, about 415 A.D.; less complete (No. 120). 3.Translation (vaipulya) by Dharmaraksha I, i.e. Ku Fa-hu, about 261-308 A.D. (No. 116). Three belong to theHînayâna school: 1. Mahiparinirvâna-sûtra. translated by Po-fa-tsu, about 290-306 A.D. (No. 552). 2. Translationunder the Eastern Tsin dynasty, 317-42O A.D. (No. 119). 3. Translation by Fa-hian, about 415 A.D. (No. 118).]

p. xxxii

We must be satisfied therefore, so far as I can see at present, with fixing the date, and the latestdate, of a Buddhist canon at the time of the Second Council, 377 B.C. That some works wereadded later, we know; that many of the treatises included in the canon existed before thatCouncil, can hardly be doubted. The second chapter of the Dhammapada, for instance, is calledthe Appamâda-vagga, and if the Mahâvamsa (p. 25) tells us that at the time when Asoka wasconverted by Nigrodha, that Buddhist priest explained to him the Appamâda-vagga, we canhardly doubt that there existed then a collection (vagga) of verses on Appamâda, such as we nowpossess in the Dhammapada and in the Samyutta-nikâya[1].

With regard to the Vinaya, I should even feel inclined to admit, with Dr. Oldenberg, that itmust have existed in a more or less settled form before that time. What I doubt is whether suchterms as Pitaka, basket, or Tipitaka, the three baskets, i.e. the canon, existed at that early time.They have not been met with, as yet, in any of the canonical books; and if the Dîpavamsa (IV,32) uses the word 'Tipitaka,' when describing the First Council, this is due to its transferring newterms to older times. If Dr. Oldenberg speaks of a Dvi-pitaka[2] as the name of the canon beforethe third basket, that of the Abhidhamma, was admitted, this seems to me an impossible name,because at the time when the Abhidhamma was not yet recognised as a third part of the canon,the word pitaka had probably no existence as a technical term[3].

We must always, I think, distinguish between the three portions of the canon, called the basketof the Suttas, the

[1. Feer, Revue Critique, 1870, No. 24, p. 377.

2. Introduction. pp. x, xii.

3. Dr. Oldenberg informs me that pitaka occurs in the Kankîsuttanta in the Magghima Nikâya (Turnour's MS., fol.the), but applied to the Veda. He also refers to the tipitakâkâryas mentioned in the Western Cave inscriptions ascompared with the Pañkanekâyâka in the square Asoka character inscriptions (Cunningham, Bharhut, pl. lvi, No.52). In the Sûtrakrid-anga of the Gainas, too, the term pidagam occurs (MS. Berol. fol. 77 a). He admils, however,that pitaka or tipitaka, as the technical name of the Buddhist canon, has not yet been met with in that canon itself,and defends Dvipitaka only as a convenient term.]

p. xxxiii basket of Vinaya, and the basket of Abhidhamma, and the three subjects of Dhamma(sutta), Vinaya, and Abhidhamma, treated in these baskets. The subjects existed and were taughtlong before the three baskets were definitely arranged. Dhamma had originally a much widermeaning than Sutta-pitaka. It often means the whole teaching of Buddha; and even when it refersmore particularly to the Sutta-pitaka, we know that the Dhamma there taught deals largely withVinaya and Abhidhamma doctrines. Even the fact that at the First Council, according to thedescription given in the Kullavagga, the Vinaya and Dhamma only were rehearsed, thoughproving the absence at that time of the Abhidhamma, as a separate Pitaka, by no means excludesthe subject of the Abhidhamma having been taught under the head of Dhamma. In theMahâkarunâpundarîka-sûtra the doctrine of Buddha is divided into Dharma and Vinaya; theAbhidharma is not mentioned. But the same text knows of all the twelve Dharmapravakanâni[1],the 1. Sûtra; 2. Geya; 3. Vyâkarana; 4. Gâthâ; 5. Udâna; 6. Nidâna; 7. Avadâna; 8. Itivrittaka; 9.Gâtaka; 10. Vaipulya; 11. Adbhutadharma; 12. Upadesa; some of these being decidedlymetaphysical.

To my mind nothing shows so well the historical character both of the Kullavagga and ofBuddhaghosa in the Introduction to his commentary on the Dîgha-nikâya, as that the former, inits account of the First Council, should know only of the Vinaya, as rehearsed by Upâli, and theDhamma, as rehearsed by Ânanda, while the much later Buddhaghosa, in his account of the FirstCouncil[2], divides the Dhamma into two parts, and states that the second part, the Abhidhamma,was rehearsed after the first part, the Dhamma. Between the time of the Kullavagga and the timeof Buddhaghosa the Abhidhamma must have assumed its recognised position by the side ofVinaya and Sutta. It must be left to further researches to determine, if possible,

[1. See Academy, August 28, 1880, Division of Buddhist Scriptures.

2. Oldenberg, Introduction, p. xii; Turnour, Journal of the Asiatic Society of Bengal, vi, p. 510 seq.]

p. xxxiv the time when the name of pitaka was first used, and when Tipitaka was accepted as thetitle of the whole canon.

Whenever we see such traces of growth, we feel that we are on historical ground, and in thatsense Dr. Oldenberg's researches into the growth of the Vinaya, previous to the Second Council,deserve the highest credit. He shows, in opposition to other scholars, that the earliest elements ofVinaya must be looked for in the short Pâtimokkha rules, which were afterwards supplementedby explanations, by glosses and commentaries, and in that form answered for some time everypractical purpose. Then followed a new generation who, not being satisfied, as it would seem,with these brief rules and comments, wished to know the occasion on which these rules had beenoriginally promulgated. What we now call the Vibhanga, i.e. the first and second divisions of theVinaya-pitaka, is a collection of the stories, illustrating the origin of each rule, of the rulesthemselves (the Pâtimokkha), and of the glosses and comments on these rules.

The third and fourth books, the Mahâvagga and Kullavagga, are looked upon as possibly of aslightly later date. They treat, in a similar manner as the Vibhanga, on the rules not included inthat collection, and give a general picture of the outward life of the monks. While the Vibhangadeals chiefly with the original so-called pârâgika, sanghâdisesa, and pâkittiya offences, theKhandhaka, i.e. the Mahâvagga and Kullavagga, treats of the so-called dukkata and thullakkayacrimes. The arrangement is the same, story, rule, and comment succeeding each other in regularsequence. If we follow the guidance of the Vinaya-pitaka, we should be able to distinguish thefollowing steps in the growth of Buddhism before the Second Council of Vesâlî:

1. Teaching of Buddha and his disciples (543/477 A.D. Buddha's death).2. Collection of Pâtimokkha rules (first code).3. Comment and glosses on these rules.4. Stories in illustration of these rules (vibhanga).5. Mahâvagga and Kullavagga (Khandhaka).

p. xxxv

6. Council of Vesâlî for the repression of ten abuses (443/377 A.D.)7. Description of First and Second Councils in Kullavagga.

The Kulavagga ascribes the settlement of the canon to the First Council, and does not evenclaim a revision of that canon for the Second Council. The Dîpavamsa claims a revision of thecanon by the 700 Arhats for the Second Council.

CHRONOLOGY.

In order to bring the Council of Vesâlî in connection with the chronology of the world, wemust follow the Buddhist historians for another century. One hundred and eighteen years afterthe Council of Vesâlî they place the anointment of King Asoka, during whose reign a ThirdCouncil, under the presidency of Tissa Moggaliputta, took place at Pâtaliputta, the new capitaladopted by that king, instead of Râgagaha and Vesâlî. This Council is chiefly known to usthrough the writings of the southern Buddhists (Dîpavamsa, Mahâvamsa, and Buddhaghosa),who belong to the school of Moggaliputta (Theravâda or Vibhaggavâda), which ruled supreme atPâtaliputta, while Upagupta, the chief authority of the northern Buddhists, is altogether ignoredin the Pâli chronicles.

Now it is well known that Asoka was the grandson of Kandagutta, and Kandagutta thecontemporary of Alexander the Great. Here we see land, and I may refer to my History ofSanskrit Literature, published in 1859, for the process by which the storm-tossed ship of Indianchronology has been landed in the harbour of real historical chronology. We are told by themonks of the Mahâvihâra in Ceylon that Asoka was crowned, according to their computation,146 + 18 years before the accession of Dutthagâmani, 161 B.C., i.e. 325 B.C.; that between hiscoronation and his father's death four years had elapsed (329 B.C.); that his father Bindusâra hadreigned twenty-eight years[1] (357-329 B.C.), and Bindusâra's father, Kandagutta,

[1. Mahâvamsa, p. 21.]

p. xxxvi twenty-four years (381-357). As we know that Kandagutta, whom the Ceylonese place381-357 B.C., was king of India after Alexander's conquest, it follows that Ceylonesechronology is wrong by more than half a century. For reasons stated in my History of SanskritLiterature, I fix the exact fault in Ceylonese chronology as sixty-six years, assigning toKandagutta the dates 315-291, instead of 381-357. This gives us 291-263 for Bindusâra, 259 forAsoka's abhisheka; 259 + 118 = 377 for the Council of Vesâlî, and 377 + 100 = 477 for Buddha'sdeath, instead of 543 B.C.[1]

These dates are, of course, approximate only, and they depend on one or two points on whichpeople may differ. But, with that reservation, I see no ground whatever for modifying thechronological system which I put forward more than twenty years ago. Professor Westergaardand Professor Kern, who have since suggested different dates for the death of Buddha, do notreally differ from me in principle, but only in their choice of one or the other alternative, which Ireadily admit as possible, but not as more certain than my own. Professor Westergaard[2], forinstance, fixes Buddha's death at 368 (370), instead of 477. This seems a wide difference, but itis so in appearance only.

Following Justinus, who says that Sandrokyptos[3] had conquered the empire of India at thetime when Seleucus laid the foundations of his own greatness, I had accepted 315[4], half-waybetween the murder of Porus and the taking of Babylon by Seleucus, as the probable beginning

[1. According to Bigandet, Life of Gaudama, p. 361, the era of Buddha's death was introduced by Agâtasatru, at theconclusion of the First Council, and began in the year 46 of the older Eetzana era (p. 12). See, however, RhysDavids, Num. Orient. vi, p. 38. In the Kâranda-vyûha, p. 96, a date is given as 300 after the Nirvâna, 'tritîyevarshasate gate mama parinirvritasya.' In the Asoka-avadâna we read, mama nirvritim ârabhya satavarshagataUpagupto nâma bhikshur utpatsyati.

2. Über Buddha's Todesjahr (1860), 1862.

3. The Greek name Sandrokyptus shows that the Pâli corruption Kandagutta was not yet the recognised name of theking.

4. Mr. Rhys Davids accepts 315 B.C. as the date when, after the murder of king Nanda, Kandragupta stept into thevacant throne, though he had begun to count his reign seven or eight years before. Buddhism, p. 22O.]

p. xxxvii of Kandragupta's reign. Westergaard prefers 320 as a more likely date for Kandragupta,and therefore places the death of the last Nanda and the beginning of Asoka's royal pretensions268. Here there is a difference between him and me of five years, which depends chiefly on theview we take as to the time when Seleucus really laid what Justinus calls the foundation of hisfuture greatness. Secondly, Westergaard actually adopts the idea, at which I only hinted aspossible, that the southern Buddhists made two Asokas out of one, and two Councils out of one.Trusting in the tradition that 118 years elapsed between Buddha's death and the Council underAsoka (at Pâtaliputra), and that the Council took place in the king's tenth year (as was the casewith the imaginary Kâlâsoka's Council), he gets 268 - 10 = 258 as the date of the Council, and368 or 370 as the date of Buddha's death[1].

The two points on which Westergaard differs from me, seem to me questions which should bekept before our mind in dealing with early Buddhist history, but which, for the present at least,admit of no definite solution.

The same remark seems to me to apply to the calculations of another eminent Sanskrit scholar,Professor Kern[2]. He lays great stress on the general untrustworthiness of Indian chronology, andI am the last to differ from him on that point. He then places the beginning of Kandragupta'sreign in 322 B.C. Allowing twenty-four years to him and twenty-eight to his son Bindusâra, heplaces the beginning of Asoka's reign in 270. Asoka's inscriptions would fall about 258. AsAsoka reigned thirty-six or thirty-seven years, his death would fall in 234 or 233 B.C. LikeWestergaard, Professor Kern too eliminates Kâlâsoka, as a kind of chronological Asoka, and theCouncil of Vaisâlî, and therefore places Buddha's death, according to the northern tradition, 100or 110 years before Dharmâsoka, i.e. 270 + 100 or + 110 = 370 or 380[3]; while, according to thesouthern

[1. Westergaard. loc. cit. p. 128.

2. Jaartelling der Zuidelijke Buddhisten, 1873.

3. See Professor Kern's remark in Indian Antiquary, 1874, p. 79.]

p. xxxviii tradition, that 118 years elapsed between Asoka's accession and Buddha's death, theCeylonese monks would seem originally to have retained 270 + 118[1] = 388 B.C. as Buddha'sNirvâna, a date which, as Professor Kern holds, happens to coincide with the date assigned to thedeath of Mahâvira, the founder of the Gaina religion.

Here we see again that the moot point is the beginning of Kandragupta's reign in accordancewith the information supplied by Greek historians. Professor Kern places it in 322, Westergaardin 320, I myself in 315. That difference once granted, Dr. Kern's reasoning is the same as myown. According to the traditions which we follow, Buddha's death took place 100, 110, 118, or228 years before Asoka. Hence Professor Westergaard arrives at 368 or 370 B.C., Professor Kernat 370 (380) or 388 B.C., I myself at 477 B.C. Every one of these dates is liable to certainobjections, and if I prefer my own date, 477 B. C., it is simply because it seems to me liable toneither more nor less reservations than those of Professor Westergaard and Professor Kern, andbecause, so long as we always remember the grounds of our differences, namely, the beginningof Kandragupta's reign, and the additional century, every one of these dates furnishes a goodhypothesis to work on, until we can arrive at greater certainty in the ancient chronology of India.To my mind all dates beyond Kandragupta are as yet purely tentative, resting far more on achronological theory than on actual tradition; and though I do not doubt the historical chatacterof the Council of Vaisâlî, I look upon the date assigned to it, on the authority of the Dîpavamsaand Mahâvamsa, as, for the present, hypothetical only.

[1. When Professor Kern states that the Mahâvamsa (p. 22) places the Third Council 218 years after Buddha's death,this is not so. Asoka's abhisheka takes place in that year. The prophecy that a calamity would befall their religion,118 years after the Second Council (Mahâvamsa, p. 28), does not refer to the Council, but to Kandâsoka's accession,477 - 218 = 259 B.C.]

p. xxxix

B.C.557. Buddha born.552. Bimbisâra born.537-485. Bimbisâra, 5 years younger than Buddha, was 15 when crowned, 30 or 31 when he met Buddha in 522.485-453. Agâtasatru (4 × 8 years).477. Buddha's death (485 - 8 = 477).477. COUNCIL AT RÂGAGRIHA under Kâsyapa, Ânanda, and Upâli.453-437. Udâyibhadra (2 × 8 years).

437-429. { Anuruddhaka (8 years).Munda (at Pâtaliputra).

429-405. Nâgadâsaka (3 × 8 years).405-387. Sisunâga (at Vaisâlî).387-359. Kâlâsoka.377. COUNCIL AT VAISÂLÎ, under Yasas and Revata, a disciple of Ânanda (259 + 118 = 377).359-337. Ten sons of Kâlâsoka (22 years).337-315. Nine Nandas (22 years); the last, Dhanananda, killed by Kânakya.

315-291. Kandragupta (477 - 162 = 315; 3 × 8 years)[1].291-263. Bindusâra.263-259. Asoka, sub-king at Uggayinî, as pretender--his brothers killed.259. Asoka anointed at Pâtaliputra (477 - 218 = 259).256. Asoka converted by Nigrodha (D. V. VI, 18).256-253. Building of Vihâras, Sthûpas, &c.255. Conversion of Tishya (M. V. p. 34).253. Ordination of Mahendra (born 477 - 204 = 273).251. Tishya and Sumitra die (D. V. VII, 32).242. COUNCIL AT PÂTALIPUTRA (259 - 17 = 242; 477 - 236 = 271), under Tishya Maudgalîputra (477

241; D.V. VII, 37).241. Mahendra to Ceylon.222. Asoka died (259 - 37 = 222).193. Mahendra died (D. V. XVII, 93).161. Dutthagâmani.88-76. Vattagâmani, canon reduced to writing.A.D.400. Dîpavamsa.420. Buddhaghosha, Pâli commentaries.459-477. Mahâvamsa.

[1. Westergaard, 320-296; Kern, 322-298.]

p. xl

Though the preceding table, embodying in the main the results at which I arrived in my Historyof Ancient Sanskrit Literature, still represents what I hold to be true or most probable withrespect to Indian chronology, previous to the beginning of our era, yet I suppose I may beexpected to say here a few words on the two latest attempts to fix the date of Buddha's death; theone by Mr. Rhys Davids in the Numismata Orientalia, Part VI, 1877, the other by Dr. Bühler inthe Indian Antiquary, 1877 and 1878[1]. Mr. Rhys Davids, to whom we owe so much for theelucidation of the history of Buddha's religion, accepts Westergaard's date for the beginning ofKandragupta's reign, 320 B.C., instead of 322 (Kern), 315 (myself); and as he assigns (p. 41) toBindusâra 25 years instead of 28 (Mahâvamsa, p. 21), he arrives at 268 as the year of Asoka'scoronation[2]. He admits that the argument derived from the mention of the five foreign kings inone of Asoka's inscriptions, dated the twelfth year of his reign, is too precarious to enable us tofix the date of Asoka's reign more definitely, and though, in a general way, that inscriptionconfirms the date assigned by nearly all scholars to Asoka in the middle of the third centuryB.C., yet there is nothing in it that Asoka might not have written in 247 quite as well as in 258-261. What chiefly distinguishes Mr. Rhys Davids' chronology from that of his predecessors is theshortness of the period between Asoka's coronation and Buddha's death. On the strength of anexamination of the list of kings and the list of the so-called patriarchs, he reduces the traditional218 years to 140 or 150, and thus arrives at 412 B.C. as the probable beginning of the Buddhistera.

In this, however, I cannot follow him, but have to follow Dr. Bühler. As soon as I saw Dr.Bühler's first essay on the Three New Edicts of Asoka, I naturally felt delighted at theunexpected confirmation which he furnished of the date which I had assigned to Buddha's death,477 B.C. And though I am quite aware of the

[1. Three New Edicts of Asoka, Bombay, 1877; Second Notice, Bombay, 1878.

2. Mr. Rhys Davids on p. 50 assigns the 35 years of Bindusâra rightly to the Purânas, the 38 years to the CeylonChronicles.]

p. xli danger of unexpected confirmations of one's own views, yet, after carefully weighing theobjections raised by Mr. Rhys Davids and Professor Pischel against Dr. Bühler's arguments, Icannot think that they have shaken Dr. Bühler's position. I fully admit the difficulties in thephraseology of these inscriptions: but I ask, Who could have written these inscriptions, if notAsoka? And how, if written by Asoka, can the date which they contain mean anything but 256years after Buddha's Nirvâna? These points, however, have been argued in so masterly a mannerby Dr. Bühler in his 'Second Notice,' that I should be afraid of weakening his case by addinganything of my own, and must refer my readers to his 'Second Notice.' Allowing that latitudewhich, owing to the doubtful readings of MSS., and the constant neglect of odd months, we mustallow in the interpretation of Buddhist chronology, Asoka is the only king we know of whocould have spoken of a thirty-fourth year since the beginning of his reign and since hisconversion to Buddhism. And if he calls that year, say the very last of his reign (212 B.C.), 256after the departure of the Master, we have a right to say that as early as Asoka's time, Buddhawas believed to have died about 477 B.C. Whether the inscriptions have been accurately copiedand rightly read is, however, a more serious question, and the doubts raised by Dr. Oldenberg(Mahâvagga, p. xxxviii) make a new collation of the originals absolutely indispensable, beforewe can definitely accept Dr. Bühler's interpretation.

I cannot share Dr. Bühler's opinion[1] as to the entire worthlessness of the Gaina chronology inconfirming the date of Buddha's death. If the Svetâmbara Gainas place the death of Mahâvîra 470before Vikramâditya, i.e. 56 B.C. + 470 = 526 B.C.,and the Digambaras 605, i.e. 78 A.D.deducted from 605 = 527 B.C., this so far confirms Dr. Bühler's and Dr. Jacobi's brilliantdiscovery that Mahâvîra was the same as Nigantha Nâtaputta, who died at Pâvâ during Buddha'slifetime[2]. Most likely 527 is too early a date, while another

[1. Three Edicts. p. 21; Second Notice. pp. 9, 10.

2. See Jacobi, Kalpa-sûtra of Bhadrabâhu, and Oldenberg, Zeitschrift der D.M.G., XXXIV, p. 749.]

p. xlii tradition fixing Mahâvira's death 155 years before Kandragupta[1], 470 B.C., is too late. Yetthey both show that the distance between Asoka (259-222 B.C.), the grandson of Kandragupta(315-291 B.C.), and the contemporaries of Buddha was by the Gainas also believed to be one oftwo rather than one century.

When I saw that the date of Buddha's death, 477 B.C., which in my History of Ancient SanskritLiterature (1859) I had myself tried to support by such arguments as were then accessible, hadreceived so powerful a support by the discovery of the inscriptions of Sahasrâm, Rûpnâth, and

Bairât, due to General Cunningham, who had himself always been an advocate of the date 477B.C., and through their careful decipherment by Dr. Bühler, I lost no time in testing that dateonce more by the Dîpavamsa, that Ceylonese chronicle having lately become accessible throughDr. Oldenberg's edition and translation[2]. And here I am able to say that, before having read Dr.Bühler's Second Notice, I arrived, though by a somewhat different way, at nearly the sameconclusions as those so well worked out by Dr. Bühler in his restoration of the EpiscopalSuccession (therâvali) of the Buddhists, and therefore feel convinced that, making all suchallowances as the case requires, we know now as much of early Buddhist chronology as could beknown at the time of Asoka's Council, 242 B.C.

Taking the date of Buddha's death 477 B.C. for granted, I found that Upâli, who rehearsed theVinaya at the First Council, 477 B.C., had been in orders sixty years in the twenty-fourth year ofAgâtasatru, i.e. 461 B.C., which was the sixteenth year A.B. He must therefore[3] have been bornin 541 B.C., and he died 447 B.C., i.e. thirty years A.D., at the age of 94. This is said to havebeen the sixth year of Udâyi, and so it is, 453 - 6 = 447 B.C.

In the year 461 B.C. Dâsaka received orders from Upâli, who was then 80 years of age; andwhen Dâsaka had been

[1. Oldenberg, loc. cit. p. 750.

2. The Dîpavamsa, an ancient Buddhist historical record. London, 1879.

3. Assuming twenty to be the minimum age at which a man could be ordained.]

p. xliii in orders forty-five years (Dîpavamsa IV, 41), he ordained Saunaka. This would give us461 - 45 = 416 B.C., while the tenth year of Nâgadâsa, 429 - 10, would give us 419 A.D. Lateron the Dîpavamsa (V, 78) allows an interval of forty years between the ordinations of Dâsakaand Saunaka, which would bring the date of Saunaka's ordination to 421 B.C., instead of 419 or416 B.C. Here there is a fault which must be noted. Dâsaka died 461 - 64 = 397 A.D., which iscalled the eighth year of Sisunâga, and so it is 405 - 8 = 397 A.D.

When Saunaka had been in orders forty years, i.e. 416 - 40 = 376, Kâlâsoka is said to havereigned a little over ten years, i.e. 387 - 11 = 376 A.D., and in that year Saunaka ordainedSiggava. He died 416 - 66 = 350 A.D., which is called the sixth year of the Ten, while in realityit is the ninth, 359 - 6 = 353 A.D. If, however, we take 419 as the year of Saunaka's ordination,his death would fall 419 - 66 = 353 B.C.

Siggava, when he had been in orders sixty-four years, ordained Tishya Maudgalîputra. Thisdate 376 - 64 = 312 B.C. is called more than two years after Kandragupta's accession, and so itvery nearly is, 315 - 2 = 313.

Siggava died when he had been in orders seventy-six years, i.e. 376 - 76 = 300 A.D. This yearis called the fourteenth year of Kandragupta, which it very nearly is, 315 - 14 = 301.

When Tishya had been in orders sixty[1] years, he ordained Mahendra, 312 - 60 = 252 B.C. Thisis called six years after Asoka's coronation, 259 - 6 = 253, and so it very nearly is. He died 312 -80 = 232 B.C., which is called the twenty-sixth year of Asoka, and so it very nearly is.

[1. I take 60 (80), as given in Dîpavamsa V, 95, 107, instead of 66 (86), given in Dîpavamsa V. 94.]

p. xliv

BUDDHIST PATRIARCHS.

{not all of the formatting could be reproduced in this table; all cells with three number are joined with a brace on theright in the original}

Birth. Ordination. Ordination ofsuccessor. Death. Age. Patriarchate.

Upâli (Generally20 yearsbefore

ordination.)

527 461 447 94 30(60)

Dâsaka 461 416419421

397 84 50

45 42 40

Saunaka " 416419421

376379381

350353

86 44 (47)

(40)Siggava " 376½ 312½ 300½ 96 50 (52)

(64)Tishya " 312½ 253 233 100 68

(60)Mahendra 273 253 " 193 80 40

282 (284)

If we test the dates of this table by the length of time assigned to each patriarchate, we find thatUpâli ruled thirty years, from Buddha's death, 477 to 447; Dâsaka fifty years. To Saunaka forty-four years are assigned, instead of forty-seven, owing to a fault pointed out before; and toSiggava fifty-two years, or fifty-five[1] instead of fifty. Tishya's patriarchate is said to have lastedsixty-eight years, which agrees with previous statements.

Lastly, the years of the death of the six patriarchs, as fixed according to the reigns of the kingsof Magadha, agree extremely well.

Upâli died in the sixth year of Udâyi, i.e. 453 - 6 = 447 B.C.

Dâsaka died in the eighth year of Sisunâga, i.e. 405 - 8 = 397 B.C.

Saunaka died in the sixth year of the Ten, i.e. 359 - 6 = 353 B.C., showing again the differenceof three years.

[1. The combined patriarchates of Saunaka and Siggava are given as 99 by the Dîpavamsa.]

p. xlv

Siggava died in the fourteenth year of Kandragupta, i.e. 315 - 14 = 301 B.C.

Tishya died in the twenty-sixth or twenty-seventh year of Asoka, i.e. 259 - 27 = 233 B.C.

This general and more than general agreement between dates taken from the history of thekings and the history of the patriarchs leaves on my mind a decided impression of a traditionwhich, though not strictly historical, in our sense of the word, represents at all events the result ofsuch enquiries as could be made into the past ages of Buddhism at the time of Asoka. There aredifficulties in that tradition which would certainly have been avoided, if the whole chronologyhad been simply made up: but there is no doubt a certain method too perceptible throughout,which warns us that we must not mistake a smooth chronology for solid history.

THE TITLE OF DHAMMAPADA.

The title of Dhammapada has been interpreted in various ways. It is an ambiguous word, andhas been accepted as such by the Buddhists themselves. Dhamma has many meanings. Underone aspect it means religion, particularly the religion taught by Buddha, the law which everyBuddhist should accept and observe. Under another aspect dhamma is virtue, or the realisation ofthe law.

Pada also has many meanings. In the Abhidhânapadîpikâ it is explained by place, protection,Nirvâna, cause, word, thing, portion, foot, footstep.

Hence dhammapada may mean 'footstep of religion,' and thus the title was first rendered byGogerly, only that he used the plural instead of the singular, and called it 'The Footsteps ofReligion,' while Spence Hardy still more freely called it 'The Paths of Religion.' It may be quitetrue, as pointed out by Childers, that pada by itself never means path. But it means footstep, andthe footstep towards a thing is much the same as what we call the path to a thing. Thus we read,verse 21, 'appamâdo amatapadam,' earnestness is the step, i.e. the path that leads to immortality.p. xlvi Again, 'pamâdo makkuno padam' can hardly mean anything but that thoughtlessness is thepath of death, is the path that leads to death. The commentator, too, rightly explains it here byamatasya adhigamupâya, the means of obtaining immortality, i.e. Nirvâna, or simply by upâyo,and even by maggo, the way. If we compare verses 92 and 93 of our text, and verses 254 and

255, we see that pada is used synonymously with gati, going. In the same manner dhammapadawould mean the footstep or the footpath of virtue, i.e. the path that leads to virtue, and supply avery appropriate title for a collection of moral precepts. In verses 44 and 45 'path of virtue' seemsto be the most appropriate meaning for dhammapada[1], and it is hardly possible to assign anyother meaning to it in the following verse (Kundasutta, v. 6):

Yo dhammapade sudesiteMagge gîvati saññato satimâ,Anavagga-padâni sevamânoTatîyam bhikkhum âhu maggagîvim,

'He who lives restrained and attentive in the way that has been well pointed out, in the path of thelaw, cultivating blameless words, such a Bhikkhu they call a Maggagîvi (living in the way).'

I therefore think that 'Path of Virtue,' or 'Footstep of the Law,' was the idea most prominent inthe mind of those who originally framed the title of this collection of verses. It seems to me thatBuddhaghosa also took the same view, for the verse which D'Alwis[2] quotes from theintroduction of Buddhaghosa's commentary,--

Sampatta-saddhammapado satthâ dhammapadam subham Desesi,

and which he translates, 'The Teacher who had reached the very depths (lit. bottom) ofSaddhamma, preached this holy Dhammapada,'--lends itself far better to another translation, viz.'The Teacher who had gained a firm

[1. Cf. Dhammapada, v. 285, nibbânam sugatena desitam.

2. Buddhist Nirvâna, p. 62.]

p. xlvii footing in the Good Law, showed (preached) the holy Path of the Law.'

Gogerly, again, who may generally be taken as a faithful representative of the tradition of theBuddhists still preserved in Ceylon, translates the title by the 'Footsteps of Religion,' so that therecan be little doubt that the priests of that island accept Dhammapada in the sense of 'Vestiges ofReligion,' or, from a different point of view, 'The Path of Virtue.'

M. L. Feer[1] takes a slightly different view, and assigning to pada the meaning of foot or base,he translates Dhammapada by Loi fondamentale, or Base de la Religion.

But it cannot be denied that the title of Dhammapada was very soon understood in a differentsense also, namely, as 'Sentences of Religion.' Pada means certainly a foot of a verse, a verse, ora line, and dhammapadam actually occurs in the sense of a 'religious sentence.' Thus we read inverse 102, 'Though a man recite a hundred Gâthâs made up of senseless words, onedhammapadam, i.e. one single word or line of the law, is better, which if a man hears, hebecomes quiet.' But here we see at once the difficulty of translating the title of 'dhammapadam'by 'religious sentences.' Dhammapadam means one law verse, or wise saw, not many. ProfessorFausböll, who in his excellent edition of the Dhammapada translated that title by 'a collection of

verses on religion,' appeals to such passages as verses 44 and 102 in support of his interpretation.But in verse 42 dhammapadam sudesitam, even if it does not mean the path of the law, couldnever mean 'versus legis bene enarratos,' but only versum legis bene enarratum, as Dr. Fausböllhimself renders ekam dhammapadam, in verse 102, by unus legis versus. Buddhaghosa, too,when he speaks of many law verses uses the plural, for instance[2], 'Be it known that the Gâthâconsists of the Dhammapadâni, Theragâthâ, Therîgâthâ, and those unmixed (detached) Gâthâ notcomprehended in any of the above-named Suttânta.'

[1. Revue Critique, 1870, p. 378.

2. D'Alwis, Pâli Grammar, p. 61.]

p. xlviii

The only way in which Dhammapada could be defended in the sense of 'Collection of Versesof the Law,' would be if we took it for an aggregate compound. But such aggregate compounds,in Sanskrit at least, are possible with numerals only; for instance, tribhuvanam, the three worlds;katuryugam, the four ages[1]. It might therefore be possible in Pâli, too, to form such compoundsas dasapadam, a collection of ten padas, a work consisting of ten padas, a decamerone, but itwould in no wise follow that we could in that language attempt such a compound asDhammapadam, in order to express a collection of law verses[2]. Mr. Beal[3] informs us that theChinese seem to have taken Dhammapada in the sense of 'stanzas of law,' 'law texts,' or 'scripturetexts.'

It should be remembered, also, that the idea of representing life, and particularly the life of thefaithful, as a path of duty or virtue leading to deliverance, (in Sanskrit dharmapatha,) is veryfamiliar to Buddhists. The four great truths of their religion[4] consist in the recognition of thefollowing principles: 1. that there is suffering; 2. that there is a cause of that suffering; 3. thatsuch cause can be removed; 4. that there is a way of deliverance, viz. the doctrine of Buddha.This way is the ashtânga-mârga, the eightfold way[5], taught by Buddha, and leading to Nirvâna[6].The faithful advances on that road, padât padam,

[1. See M. M.'s Sanskrit Grammar, § 519.

2. Mr. D'Alwis' arguments (Buddhist Nirvâna, pp. 63-67) in support of this view, viz. the dhammapada may be acollective term, do not seem to me to strengthen my own conjecture.

3. Dhammapada from Chinese, p. 4.

4. Spence Hardy, Manual, p. 496.

5. Burnouf, Lotus, p. 520, 'Ajoutons, pour terminer ce que nous trouvons à dire sur le mot magga, quelquecommentaire qu'on en donne d'ailleurs, que suivant une définition rapportée par Turnour, le magga renferme unesous-division que l'on nomme patipadâ, en sanscrit pratipad. Le magga, dit Tumour, est la voie qui conduit auNibbâna, la patipadâ, littéralement "la marche pas à pas, ou le degré," est la vie de rectitude qu'on doit suivre, quandon marche dans la voie du magga.'

6. See Spence Hardy, Manual, p. 496. Should not katurvidha-dharmapada, mentioned on p. 497, be translated by 'thefourfold path of the Law?' It can hardly be the fourfold word of the Law.]

p. xlix step by step, and it is therefore called patipadâ, lit. the step by step.

If we make allowance for these ambiguities, inherent in the name of Dhammapada, we maywell understand how the Buddhists themselves play with the word pada (see v. 45). Thus we readin Mr. Beal's translation of a Chinese version of the Prâtimoksha[1]:

'Let all those who desire such birth,Who now are living in the world,Guard and preselve these Precepts, as feet.'

TRANSLATION.

In translating the verses of the Dhammapada, I have followed the edition of the Pâli text,published in 1855 by Dr. Fausböll, and I have derived great advantage from his Latin translation,his notes, and his copious extracts from Buddhaghosa's commentary. I have also consultedtranslations, either of the whole of the Dhammapada, or of portions of it, by Burnouf, Gogerly[2],Upham, Weber, and others. Though it will be seen that in many places my translation differsfrom those of my predecessors, I can only claim for myself the name of a very humble gleaner inthis field of Pâli literature. The greatest credit is due to Dr. Fausböll, whose editio princeps of theDhammapada will mark for ever an important epoch in the history of Pâli scholarship; andthough later critics have been able to point out some mistakes, both in his text and in histranslation, the value of their labours is not to be compared with that of the work accomplishedsingle-handed by that eminent Danish scholar.

In revising my translation, first published in 1870[3], for

[1. Catena, p. 207.

2. Several of the chapters have been translated by Mr. Gogerly, and have appeared in The Friend, vol. iv, 1840.(Spence Hardy, Eastern Monachism, p. 169.)

3. Buddhaghosha's Parables, translated from Burmese by Captain T. Rogers, R. E. With an Introduction, containingBuddha's Dhammapada, translated from Pâli by F. Max Müller. London, 1870.]

p. l the Sacred Books of the East, I have been able to avail myself of 'Notes on Dhammapada,'published by Childers in the Journal of the Royal Asiatic Society (May, 1871), and of valuablehints as to the meaning of certain words and verses scattered about in the Pâli Dictionary of thatmuch regretted scholar, 1875. I have carefully weighed the remarks of Mr. James D'Alwis in his'Buddhist Nirvâna, a review of Max Müller's Dhammapada' (Colombo, 1871), and acceptedsome of his suggestions. Some very successful renderings of a number of verses by Mr. RhysDavids in his ('Buddhism,' and a French translation, too, of the Dhammapada, published byFernand Hû[1], have been consulted with advantage.

It was hoped for a time that much assistance for a more accurate understanding of this workmight be derived from a Chinese translation of the Dhammapada[2], of which Mr. S. Beal

published an English translation in 1878. But this hope has not been entirely fulfilled. It was, nodoubt, a discovery of great interest, when Mr. Beal announced that the text of the Dhammapadawas not restricted to the southern Buddhists only, but that similar collections existed in the north,and had been translated into Chinese. It was equally important when Schiefner proved theexistence of the same work in the sacred canon of the Tibetans. But as yet neither a Chinese nora Tibetan translation of the Pâli Dhammapada has been rendered accessible to us by translationsof these translations into English or German, and what we have received instead, cannot make upfor what we had hoped for.

The state of the case is this. There are, as Mr. Beal informs us, four principal copies of whatmay be called Dhammapada in Chinese, the first dating from the Wu dynasty, about thebeginning of the third century A.D. This translation, called Fa-kheu-king, is the work of a

[1. Le Dhammapada avec introduction et notes par Fernand Hû, suivi du Sutra en 42 articles, traduit du Tibetain, parLéon Feer. Paris, 1878.

2. Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal.London, 1878.]

p. li Shaman Wei-ki-lan and others. Its title means 'the Sûtra of Law verses,' kheu beingexplained by gâthâ, a verse, a word which we shall meet with again in the Tibetan title,Gâthâsangraha. In the preface the Chinese translator states that the Shamans in after ages copiedfrom the canonical scriptures various gâthâs, some of four lines and some of six, and attached toeach set of verses a title, according to the subject therein explained. This work of extracting andcollecting is ascribed to Tsun-ke-Fa-kieou, i.e. Ârya-Dharmatrâta, the author of theSamyuktâbhidharma-sâstra and other works, and the uncle of Vasumitra. If this Vasumitra wasthe patriarch who took a prominent part in the Council under Kanishka, Dharmatrâta's collectionwould belong to the first century B.C.; but this is, as yet, very doubtful.

In the preface to the Fa-kheu-king we are told that the original, which consisted of 500 verses,was brought from India by Wai-ki-lan in 223 A.D., and that it was translated into Chinese withthe help of another Indian called Tsiang-sin. After the translation was finished, thirteen sectionswere added, making up the whole to 752 verses, 14,580 words, and 39 chapters[1].

If the Chinese translation is compared with the Pâli text, it appears that the two agree from the9th to the 35th chapter (with the exception of the 33rd), so far as their subjects are concerned,though the Chinese has in these chapters 79 verses more than the Pâli. But the Chinesetranslation has eight additional chapters in the beginning (viz. On Intemperance, Inciting toWisdom; The Srâvaka, Simple Faith, Observance of Duty, Reflection, Loving-kindness,Conversation), and four at the end (viz. Nirvâna, Birth and Death, Profit of Religion, and GoodFortune), and one between the 24th and 25th chapter of the Pâli text (viz. Advantageous Seivice),all of which are absent in our Pâli texts. This, the most ancient

[1. Beal, Dhammapada, p. 30. The real number of verses, however, is 760. In the Pâli text, too, there are five versesmore than stated in the Index; see M.M., Buddhaghosha's Parables, p. ix, note; Beal, loc. cit. p. 11. note.]

p. lii Chinese translation of Dharmatrâta's work, has not been rendered into English by Mr. Beal,but he assures us that it is a faithful reproduction of the original. The book which he has chosenfor translation is the Fa-kheu-pi-ü, i.e. parables connected with the Dhammapada, and translatedinto Chinese by two Shamans of the western Tsin dynasty (A.D. 265-313). These parables aremeant to illustrate the teaching of the verses, like the parables of Buddhaghosa, but they are notthe same parables, nor do they illustrate all the verses.

A third Chinese version is called Kuh-yan-king, i.e. the Sûtra of the Dawn (avadâna?),consisting of seven volumes. Its author was Dharmatrâta, its translator Ku-fo-nien(Buddhasmriti), about 410 A.D. The MS. of the work is said to have been broght from India by aShaman Sanghabhadanga of Kipin (Cabul), about 345 A.D. It is a much more extensive work in33 chapters, the last being, as in the Pâli text, on the Brâhmana.

A fourth translation dates from the Sung dynasty (800 or 900 A.D.), and in it, too, theauthorship of the text is ascribed to Ârya-Dharmatrâta.

A Tibetan translation of a Dhammapada was discovered by Schiefner in the 28th volume of theSûtras, in the collection called Udânavarga. It contains 33 chapters, and more than 1000 verses,of which about one-fourth only can be traced in the Pâli text. The same collection is found alsoin the Tangur, vol. 71 of the Sûtras, foll. 1-53, followed by a commentary, the Udânavarga-vivarana by the Âkârya Pragñâvarman. Unfortunately Schiefner's intention of publishing atranslation of it (Mélanges Asiatiques, tom. viii. p. 560) has been frustrated by his death. All thathe gives us in his last paper is the Tibetan text with translation of another shorter collection, theGâthâsangraha by Vasubandhu, equally published in the 72nd volume of the Sûtras in theTangur, and accompanied by a commentary.

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SPELLING OF BUDDHIST TERMS.

I had on a former occasion[1] pleaded so strongly in favour of retaining, as much as possible,the original Sanskrit forms of Pâli Buddhist terms, that I feel bound to confess openly that I holdthis opinion no longer, or, at all events, that I see it is hopeless to expect that Pâli scholars willaccept my proposal. My arguments were these: 'Most of the technical terms employed byBuddhist writers come from Sanskrit; and in the eyes of the philologist the various forms whichthey have assumed in Pâli, in Burmese, in Tibetan, in Chinese, in Mongolian, are only so manycorruptions of the same original forms. Everything, therefore, would seem to be in favour ofretaining the Sanskrit forms throughout, and of writing, for instance, Nirvâna instead of the PâliNibbâna, the Burmese Niban or Nepbhân, the Siamese Niruphan, the Chinese Nipan. The onlyhope, in fact, that writers on Buddhism will ever arrive at a uniform and generally intelligiblephraseology seems to lie in their agreeing to use throughout the Sanskrit terms in their originalform, instead of the various local disguises and disfigurements which they present in Ceylon,Burmah, Siam, Tibet, China, and Mongolia.'

I fully admitted that many Buddhist words have assumed such a strongly marked local ornational character in the different countries and in the different languages in which the religionof Buddha has found a new home, that to translate them back into Sanskrit might seem asaffected, nay, prove in certain cases as misleading, as if, in speaking of priests and kings, wewere to speak of presbyters and cynings. The rule by which I meant mainly to be guided was touse the Sanskrit forms as much as possible; in fact, everywhere except where it seemed affectedto do so. I therefore wrote Buddhaghosha instead of the Pâli Buddhaghosa, because the name ofthat famous theologian, 'the Voice of Buddha,' seemed to lose its significance if turned

[1. Introduction to Buddhaghosha's Parables, 1870. p. l.]

p. liv into Buddhaghosa. But I was well aware what may be said on the other side. The name ofBuddhaghosa, 'Voice of Buddha,' was given him after he had been converted from Brahmanismto Buddhism, and it was given to him by people to whom the Pâli word ghosa conveyed the samemeaning as ghosha does to us. On the other hand, I retained the Pâli Dhammapada instead ofDharmapada, simply because, as the title of a Pâli book, it has become so familiar that to speakof it as Dharmapada seemed like speaking of another work. We are accustomed to speak ofSamanas instead of Sramanas, for even in the days of Alexander's conquest, the Sanskrit wordSramana had assumed the prakritized or vulgar form which we find in Pâli, and which alonecould have been rendered by the later Greek writers (first by Alexander Polyhistor, 80-60 B.C.)by {Greek: samanaioi}[1]. As a Buddhist term, the Pâli form Samana has so entirely supplantedthat of Sramana that, even in the Dhammapada (v. 388), we find an etymology of Samana asderived from sam, 'to be quiet,' and not from sram, 'to toil.' But if we speak of Samanas, weought also to speak of Bâhmanas instead of Brâhmanas, for this word had been replaced bybâhmana at so early a time, that in the Dhammapada it is derived from a root vah, 'to remove, toseparate, to cleanse[2].'

I still believe that it would be best if writers on Buddhist literature and religion were to adoptSanskrit throughout as the lingua franca. For an accurate understanding of the original meaningof most of the technical terms of Buddhism a knowledge of their Sanskrit form is indispensable;and nothing is lost, while much would be gained, if, even in the treating of southern Buddhism,we were to

[1. See Lassen, Indische Alterthumskunde, vol. ii. p. 700, note. That Lassen is right in taking the {Greek:Sarmanai}, mentioned by Megasthenes, for Brahmanic, not for Buddhist ascetics, might be proved also by theirdress. Dresses made of the bark of trees are not strictly Buddhistic.

2. See Dhammapada, v. 388; Bastian. Völker des östlichen Asien, vol iii. p. 412: 'Ein buddhistischer Mönch erklärtemir, dass die Brahmanen ihren Namen führten, als Leute, die ihre Sünden abgespült hätten.' See also Lalita-Vistara,p. 551, line 1; p. 553, line 7.]

p. lv speak of the town of Srâvastî instead of Sâvatthi in Pâli, Sevet in Sinhalese; of Tripitaka,'the three baskets,' instead of Tipitaka in Pâli, Tunpitaka in Sinhalese; of Arthakathâ,'commentary,' instead of Atthakathâ in Pâli, Atuwâva in Sinhalese; and therefore also ofDharmapada, 'the path of virtue,' instead of Dhammapada.

But inclinations are stronger than arguments. Pâli scholars prefer their Pâli terms, and I cannotblame them for it. Mr. D'Alwis (Buddhist Nirvâna, p. 68) says: 'It will be seen how very difficult

it is to follow the rule rigidly. We are, therefore, inclined to believe that in translating Pâli works,at least, much inconvenience may not be felt by the retention of the forms of the language inwhich the Buddhist doctrines were originally delivered.' For the sake of uniformity, therefore, Ihave given up my former plan. I use the Pâli forms when I quote from Pâli, but I still prefer theSanskrit forms, not only when I quote from Sanskrit Buddhist books, but also when I have tospeak of Buddhism in general. I speak of Nirvâna, dharma, and bhikshu, rather than of Nibbâna,dhamma, and bhikkhu, when discussing the meaning of these words without special reference tosouthern Buddhism; but when treating of the literature and religion of the Theravâda school Imust so far yield to the arguments of Pâli scholars as to admit that it is but fair to use theirlanguage when speaking of their opinions.

DHAMMAPADA.

CHAPTER I.THE TWIN-VERSES.

1. All that we are is the result of what we have thought: it is founded on our thoughts, it ismade up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as thewheel follows the foot of the ox that draws the carriage.

[1. Dharma, though clear in its meaning, is difficult to translate. It has different meanings in different systems ofphilosophy, and its peculiar application in the phraseology of Buddhism has been fully elucidated by Burnouf,Introduction à l'Histoire du Buddhisme, p. 41 seq. He writes: 'Je traduis ordinairement ce terme par condition,d'autres fois par lois, mais aucune de ces traductions n'est parfaitement complète; il faut entendre par dharma ce quifait qu'une chose est ce qu'elle est, ce qui constitue sa nature propre, comme l'a bien montré Lassen, à l'occasion dela célèbre formule, "Ye dharmâ hetuprabhavâ."' Etymologically the Latin for-ma expresses the same general ideawhich was expressed by dhar-ma. See also Burnouf, Lotus de la bonne Loi, p. 524. Fausböll translates: 'Naturae amente principium ducunt,' which shows that he rightly understood dharma in the Buddhist sense. Gogerly (seeSpence Hardy, Eastern Monachism, p. 28) translates: 'Mind precedes action,' which, if not wrong, is at all eventswrongly expressed; while Professor Weber's rendering, 'Die Pflichten aus dem Herz folgern,' is quite inadmissible.D'Alwis (Buddhist Nirwana, p. 70 seq.), following the commentary, proposes to give a more technical interpretationof this verse, viz. 'Mind is the leader or all its faculties. Mind is the chief (of all its faculties). The very mind is madeup of those (faculties). If one speaks or acts with a polluted mind, then affliction follows him as the wheel followsthe feet of the bearer (the bullock).' To me this technical acceptation seems not applicable here, where we have todeal with the simplest moral precepts, and not with psychological niceties of Buddhist philosophy. It should bestated, however, that Childers, who first (s.v. dhamma) approved of my translation, seems afterwards to havechanged his opinion. On p. 120 of his excellent Pâli Dictionary he said: 'Three of the five khandhas, viz. vedanâ,saññâ, and sankhâra, are collectively termed dhammâ (plur.), "mental faculties," and in the first verse ofDhammapada the commentator takes the word dhammâ to mean those three faculties. But this interpretation appearsforced and unnatural, and I look upon Dr. Max Müller's translation, "All that we are is the result of what we havethought," as the best possible rendering of the spirit of the phrase mano pubbangamâ dhammâ.' But on p. 577 thesame scholar writes: 'Of the four mental khandhas the superiority of viññâna is strongly asserted in the first verse ofDhammapada, "The mental faculties (vedanâ, saññâ, and sankhâra) are dominated by Mind," they are governed byMind, they are made up of Mind." That this is the true meaning of the passage I am now convinced; see D'Alwis,Nirwana, pp. 70-75.' I do not deny that this may have been the traditional interpretation, at all events since the daysof Buddhaghosa, but the very legend quoted by Buddhaghosa in illustration of this verse shows that its simpler andpurely moral interpretation was likewise supported by tradition, and I therefore adhere to my original translation.]

p. 4

2. All that we are is the result of what we have thought: it is founded on our thoughts, it ismade up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, likea shadow that never leaves him.

3. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who harbour suchthoughts hatred will never cease.

4. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who do not harboursuch thoughts hatred will cease.

[2. See Beal, Dhammapada, p. 169.

3. On akkokkhi, see Kakkâyana VI, 4, 17. D'Alwis, Pâli Grammar, p. 38 note, 'When akkokkhi means "he abused," itis derived from krus, not from krudh.' See Senart, Kakkâyana, I. c.]

p. 5

5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

6. The world does not know that we must all come to an end here;--but those who know it,their quarrels cease at once.

7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food,idle, and weak, Mâra (the tempter) will certainly overthrow him, as the wind throws down aweak tree.

8. He who lives without looking for pleasures, his senses well controlled, moderate in his food,faithful and strong, him Mâra will certainly not overthrow, any more than the wind throws downa rocky mountain.

9. He who wishes to put on the yellow dress without having cleansed himself from sin, whodisregards temperance and truth, is unworthy of the yellow dress.

[6. Pare is explained by 'fools,' but it has that meaning by implication only. It is {Greek: oi pólloi}, cf. Vinaya, ed.Oldenberg, vol. i., p. 5, l. 4. Yamâmase, a 1 pers. plur. imp. Âtm., but really a Let in Pâli. See Fausböll, FiveGâtakas, p. 38.

7. Mâra must be taken in the Buddhist sense of 'tempter,' or 'evil spirit.' See Burnouf, Introduction, p. 76: 'Mâra estle démon de l'amour, du péché et de la mort; c'est le tentateur et l'ennemi de Buddha.' As to the definite meaning ofvîrya, see Burnouf, Lotus, p. 548.

In the Buddhistical Sanskrit, kusîda, 'idle,' is the exact counterpart of the Pâli kusîta; see Burnouf, Lotus, p. 548. Onthe change of Sanskrit d into Pâli t, see Kuhn, Beiträge zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135.

9. The dark yellow dress, the Kâsâva or Kâshâya, is the distinctive garment of the Buddhist priests. See Vishnu-sûtraLXIII, 36. The play on the words anikkasâvo kâsâvam, or in Sanskrit anishkashâyah kâshâyam, cannot be renderedin English. Kashâya means 'impurity,' nish-kashâya, 'free from impurity,' anish-kashâya, 'not free from impurity,'while kâshâya is the name of the yellowish Buddhist garment. The pun is evidently a favourite one, for, as Fausböllshows, it occurs also in the Mahâbhârata, XII, 568:

Anishkashâye kâshâyam îhârtham iti viddhi tam, Dharmadhvagânâm mundânâm vrittyartham iti me matih.'Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose orcupidity; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue orthe dharma like a flag.'

(I read vrittyartham, according to the Bombay edition, instead of kritârtham, the reading of the Calcutta edition.)

On the exact colour of the dress, see Bishop Bigandet, The Life or Legend or Gaudama, the Budha of the Burmese,Rangoon, 1866, p. 504. Cf. Gâtaka, vol. ii. p. 198.]

p. 6

10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards alsotemperance and truth, he is indeed worthy of the yellow dress.

11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but followvain desires.

12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow truedesires.

13. As rain breaks through an ill-thatched house, passion will break through an unreflectingmind.

14. As rain does not break through a well-thatched house, passion will not break through awell-reflecting mind.

15. The evil-doer mourns in this world, and he

[10. With regard to sîla, 'virtue,' see Burnouf, Lotus, p. 547.

11, 12. Sâra, which I have translated by 'truth,' has many meanings in Sanskrit. It means the sap of a thing, thenessence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translationto do more than indicate the meaning of such words, and in order to understand them fully, we must know not onlytheir definition, but their history. See Beal, Dhammapada, p. 64.

13. See Beal, Dhammapada, p. 65.

15. Kilittha is klishta, a participle of klis. It means literally, what is spoilt. The abstract noun klesa, 'evil or sin,' iscontantly employed in Budddist works; see Burnouf, Lotus, p. 443.]

p. 7

mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his ownwork.

16. The virtuous man delights in this world, and he delights in the next; he delights in both. Hedelights and rejoices, when he sees the purity of his own work.

17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He sufferswhen he thinks of the evil he has done; he suffers more when going on the evil path.

18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both.He is happy when he thinks of the good he has done; he is still more happy when going on thegood path.

19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer ofit, has no share in the priesthood, but is like a cowherd counting the cows of others.

[16. Like klishta in the preceding verse, visuddhi in the present has a technical meaning. One of Buddhaghosa's mostfamous works is called Visuddhi-magga. See Burnouf, Lotus, p. 844; Beal, Dhammapada, p. 67.

17, 18. 'The evil path and the good path' are technical expressions for the descending and ascending scale of worldsthrough which all beings have to travel upward or downward, according to their deeds; see Bigandet; Life ofGaudama, p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599; Lotus, p. 865, l. 7; l. 11. Fausböll translates'heaven and hell,' which comes to the same; cf. vv. 126, 306.

19. In taking sahitam in the sense of samhitam or samhitâ, I follow the commentator who says, TepitakassaBuddhavakanass' etam nâmam, but I cannot find another passage where the Tipitaka, or any portion of it, is calledSahita. Samhita in vv. 100-102 has a different meaning. The fact that some followers of Buddha were allowed tolearn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a largercollection, is shown by the story of Kakkhupâla, p. 3. of Mahâkâla, p. 26, &c. See Childers, s.v. sahita.]

p. 8

20. The follower of the law, even if he can recite only a small portion (of the law), but, havingforsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he,caring for nothing in this world or that to come, has indeed a share in the priesthood.

[20. Sâmañña, which I have rendered by 'priesthood,' expresses all that belongs to, or constitutes a real Samana orSramana, this being the Buddhist name corresponding to the Brâhmana, or priest, of the orthodox Hindus. Buddhahimself is frequently called the Good Samana. Fausböll takes the abstract word sâmañña as corresponding to theSanskrit sâmânya, 'community,' but Weber has well shown that it ought to be taken as representing srâmanya. Hemight have quoted the Sâmañña-phala-sutta, of which Burnouf has given such interesting details in his Lotus, p. 449seq. Fausböll also, in his notes on v. 332, rightly explains sâmaññatâ by srâmanyatâ. See Childers, s.v. sâmañña.

Anupâdiyâno, which I have translated by 'caring for nothing,' has a technical meaning. It is the negative of the fourthNidâna, the so-called Upâdâna, which Köppen has well explained by Anhänglichkeit, 'taking to the world, loving theworld.' Köppen, Die Religion des Buddha, p. 610. Cf. Suttanipâta, v. 470.]

CHAPTER II.ON EARNESTNESS[1].

21. Earnestness is the path of immortality (Nirvâna), thoughtlessness the path of death. Thosewho are in earnest do not die, those who are thoughtless are as if dead already.

22. Those who are advanced in earnestness, having understood this clearly, delight inearnestness, and rejoice in the knowledge of the Ariyas (the elect).

23. These wise people, meditative, steady, always possessed of strong powers, attain toNirvâna, the highest happiness.

[1. There is nothing in the tenth section of the Dhammapada, as translated by Beal, corresponding to the verses ofthis chapter.

21. Apramâda, which Fausböll translates by 'vigilantia,' Gogerly by 'religion,' Childers by 'diligence,' expressesliterally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. Itis the first entering into oneself, and hence all virtues are said to have their root in apramâda. (Ye keki kusalâdhammâ sabbe te appamâdamûlakâ.) I have translated it by 'earnestness,' sometimes by 'reflection.' 'Immortality,'amrita, is explained by Buddhaghosa as Nirvâna. Amrita is used, no doubt, as a synonym of Nirvâna, but this veryfact shows how many different conceptions entered from the very first into the Nirvâna of the Buddhists. SeeChilders, s.v. nibbâna, p. 269.

This verse, as recited to Asoka; occurs in the Dîpavamsa VI, 53, and in the Mahâvamsa, p. 25. See alsoSanatsugâtîya, translated by Telang, Sacred Books of the East, vol. viii. p. 138.

22. The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvâna; see Köppen, p. 396.Their knowledge and general status is minutely described; see Köppen, p. 436.

23. Childers, s.v. nibbâna, thinks that nibbâna here and in many other places means Arhatship.]

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24. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if heacts with consideration, if he restrains himself, and lives according to law,--then his glory willincrease.

25. By rousing himself, by earnestness, by restraint and control, the wise man may make forhimself an island which no flood can overwhelm.

26. Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his bestjewel.

27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest andmeditative, obtains ample joy.

28. When the learned man drives away vanity by earnestness, he, the wise, climbing theterraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd,as one that stands on a mountain looks down upon them that stand upon the plain.

29. Earnest among the thoughtless, awake among the sleepers, the wise man advances like aracer, leaving behind the hack.

30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praiseearnestness; thoughtlessness is always blamed.

31. A Bhikshu (mendicant) who delights in earnestness, who looks with fear onthoughtlessness,

[25. Childers explains this island again as the state of an Arhat (arahatta-phalam).

28. Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed. Oldenberg, vol. i. p. 5, s.f.

31. Instead of saham, which Dr. Fausböll translates by 'vincens,' Dr. Weber by 'conquering,' I think we ought to readdahan, 'burning,' which was evidently the reading adopted by Buddhaghosa. Mr. R. C. Childers, whom I requested tosee whether the MS. at the India Office gives saham or daham, writes that the reading daham is as clear as possiblein that MS. The fetters are meant for the senses. See verse 370.]

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moves about like fire, burning all his fetters, small or large.

32. A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness,cannot fall away (from his perfect state)--he is close upon Nirvâna.

[1. See Childers, Notes, p. 5.]

CHAPTER III.THOUGHT.

33. As a fletcher makes straight his arrow, a wise man makes straight his trembling andunsteady thought, which is difficult to guard, difficult to hold back.

34. As a fish taken from his watery home and thrown on dry ground, our thought trembles allover in order to escape the dominion of Mâra (the tempter).

35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever itlisteth; a tamed mind brings happiness.

36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and theyrush wherever they list: thoughts well guarded bring happiness.

37. Those who bridle their mind which travels far, moves about alone, is without a body, andhides in the chamber (of the heart), will be free from the bonds of Mâra (the tempter).

38. If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind istroubled, his knowledge will never be perfect.

39. If a man's thoughts are not dissipated, if

[33. Cf. Gâtaka, vol. i. p. 400.

34. On Mâra, see verses 7 and 8.

35-39. Cf. Gâtaka, vol. i. pp. 312, 400.

39. Fausböll traces anavassuta, 'dissipated,' back to the Sanskrit root syai, 'to become rigid;' but the participle of thatroot would be sîta, not syuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which hetranslates unbefleckt, 'unspotted.' If avasruta were the right word; it might be taken in the sense of 'not fallen off, notfallen away,' but it could not mean 'unspotted;' cf. dhairyam no 'susruvat, 'our firmness ran away.' I have little doubt,however, that avassuta represents the Sanskrit avasruta, and is derived from the root sru, here used in its technicalsense, peculiar to the Buddhist literature, and so well explained by Burnouf in his Appendix XIV (Lotus, p. 820). Heshows that, according to Hemakandra and the Gina-alankâra, âsravakshaya, Pâli âsavasamkhaya is counted as thesixth abhigñâ, wherever six of these intellectual powers are mentioned, instead of five. The Chinese translate theterm in their Own Chinese fashion by 'stillationis finis,' but Burnouf claims for it the definite sense of destruction offaults or vices. He quotes from the Lalita-vistara (Adhyâya XXII, ed. Râjendra Lal Mittra, p. 448) the words utteredby Buddha when he arrived at his complete Buddhahood:--

Sushkâ âsravâ na punah sravanti, 'The vices are dried up, they will not flow again;'and he shows that the Pâli Dictionary, the Abhidhânappadîpikâ, explains âsava simply by kâma, 'love, pleasure of

the senses.' In the Mahâparinibbâna-sutta, three classes of âsava are distinguished, the kâmâsavâ, the bhavâsavâ, andthe aviggâsavâ. See also Burnouf, Lotus, p. 665; Childers, s.v. âsavo.

That sru means 'to run,' and is in fact a merely dialectic variety of sru, has been proved by Burnouf, whileBoehtlingk thinks the substitution of s for s is a mistake. Âsrava therefore, or âsrava, meant originally 'the runningout towards objects of the senses' (cf. sanga, âlara, &c.), and had nothing to do with âsrâva, 'a running, a sore,'Atharva-veda I, 2, 4. This conception of the original purport of â + sru or ava-sru is confirmed by a statement ofColebrooke's, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382); 'Âsrava is that which directsthe embodied spirit (âsravayati purusham) towards external objects. It is the occupation and employment (vritti orpravritti) of the senses or organs on sensible objects. Through the means of the senses it, affects the embodied spiritwith the sentiment of taction, colour, smell, and taste. Or it is the association or connection of body with right andwrong deeds. It comprises all the karmas, for they (âsravayanti) pervade, influence, and attend the doer, followinghim or attaching to him. It is a misdirection (mithyâ-pravritti) of the organs, for it is vain, a cause of disappointment,rendering the organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrinoti)the course of the foregoing, or closes up the door or passage to it, and consists in self-command or restraint oforgans internal and external, embracing all means of self-control and subjection of the senses, calming and subduingthem.'

For a full account of the âsravas, see Lalita-vistara, ed. Calc. pp. 445 and 552, where Kshînâsrava is given as a nameof Buddha. Âsrâva occurs in Âpastamba's Dharma-sûtras II, 5, 9, where the commentator explains it by objects ofthe senses, by which the soul is made to run out. It is better, however, to take âsrâva here, too, as the act of runningout, the affections, appetites, passions.]

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his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for himwhile he is watchful.

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40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress,one should attack Mâra (the tempter) with the weapon of knowledge, one should watch himwhen conquered, and should never rest.

41. Before long, alas! this body will lie on the earth, despised, without understanding, like auseless log.

42. Whatever a hater may do to a hater, or

[40. Anivesana has no doubt a technical meaning, and may signify, one who has left his house, his family andfriends, to become a monk. A monk shall not return to his home, but travel about; he shall be anivesana, 'homeless,'anâgâra, 'houseless.' But I doubt whether this can be the meaning of anivesana here, as the sentence, let him be ananchorite, would come in too abruptly. I translate it therefore in a more general sense, let him not return or turnaway from the battle, let him watch Mâra, even after he is vanquished, let him keep up a constant fight against theadversary, without being attached to anything or anybody.]

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an enemy to an enemy, a wrongly-directed mind will do us greater mischief.

43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind willdo us greater service.

[43. See Beal, Dhammapada, p. 73.]

CHAPTER IV.FLOWERS[1].

44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and theworld of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds outthe (right) flower?

45. The disciple will overcome the earth, and the world of Yama, and the world of the gods.The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right)flower.

[1. See Beal, Dhammapada, p. 75.

44, 45. If I differ from the translation of Fausböll and Weber, it is because the commentary takes the two verbs,vigessati and pakessati, to mean in the end the same thing, i.e. sakkhi-karissati, 'he will perceive.' I have not venturedto take vigessate for viganissati, though it should be remembered that the overcoming of the earth and of the worldsbelow and above, as here alluded to, is meant to be achieved by means of knowledge. Pakessati, 'he will gather' (cf.vi-ki, Indische Sprüche, 4560), means also, like 'to gather' in English, 'he will perceive or understand,' and thedhammapada, or 'path of virtue,' is distinctly explained by Buddhaghosa as consisting of the thirty-seven states orstations which lead to Bodhi. (See Burnouf, Lotus, p. 430; Hardy, Manual, p. 497.) Dhammapada might, no doubt,mean also 'a law-verse,' and sudesita, 'well taught,' and this double meaning may be intentional here as elsewhere.Buddha himself is called Mârga-darsaka and Mârga-desika (cf. Lal. Vist. p. 551). There is a curions similaritybetween these verses and verses 6540-41, and 9939 of the Sânti-parva: Pushpânîva vikinvantam anyatragatamanasam, Anavâpteshu kâmeshu mrityur abhyeti mânavam.'Death approaches man like one who is gathering flowers, and whose mind is turned elsewhere, before his desireshave been fulfilled.' Suptam vyâghram mahaugho vâ mrityur âdâya gakkhati, Sañkinvânakam evainam kâmânâm avitriptikam.'As a stream (carries off) a sleeping tiger, death carries off this man who is gathering flowers, and who is not satiatedin his pleasures.'

This last verse, particularly, seems to me clearly a translation from Pâli, and the kam of sañkinvânakam looks as ifput in metri causâ.]

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46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as amirage, will break the flower-pointed arrow of Mâra, and never see the king of death.

47. Death carries off a man who is gathering flowers and whose mind is distracted, as a floodcarries off a sleeping village.

48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he issatiated in his pleasures.

49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, solet a sage dwell in his village.

50. Not the perversities of others, not their sins

[46. The flower-arrows of Mâra, the tempter, are borrowed from Kâma, the Hindu god of love. For a similarexpression see Lalita-vistara, ed. Calc. p. 40, l. 20, mâyâmarîkisadrisâ vidyutphenopamâs kapalâh. It is on accountof this parallel passage that I prefer to translate marîki by 'mirage,' and not by 'sunbeam,' as Fausböll, or by 'solaratom,' as Weber proposes. The expression, 'he will never see the king of death,' is supposed to mean Arhatship byChilders, s.v. nibbâna, p. 270.

47. See Thiessen, Die Legende von Kisâgotamî, p. 9.

48. Antaka, 'death,' is given as an explanation of Mâra in the Amarakosha and Abhidhânappadîpika (cf. Fausböll, p.210).

49. See Beal, Catena, p. 159, where vv. 49 and 50 are ascribed to Wessabhu, i.e. Visvabhû. See also Der Weise undder Thor, p. 134.]

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of commission or omission, but his own misdeeds and negligences should a sage take notice of.

51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words ofhim who does not act accordingly.

52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful wordsof him who acts accordingly.

53. As many kinds of wreaths can be made from a heap of flowers, so many good things maybe achieved by a mortal when once he is born.

54. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or ofTagara and Mallikâ flowers; but the odour of good people travels even against the wind; a goodman pervades every place.

55. Sandal-wood or Tagara, a lotus-flower, or a Vassikî, among these sorts of perfumes, theperfume of virtue is unsurpassed.

56. Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those whopossess virtue rises up to the gods as the highest.

57. Of the people who possess these virtues, who live without thoughtlessness, and who areemancipated

[51. St. Matthew xxiii. 3, 'For they say, and do not.'

54. Tagara, a plant from which a scented powder is made. Mallaka or mallikâ, according to Benfey, is an oil vessel.Hence tagaramallikâ was supposed to mean a bottle holding aromatic powder, or oil made of the Tagara. Mallikâ,however, is given by Dr. Eitel (Handbook of Chinese Buddhism) as the name of a flower now called Casturi (musk)on account of its rich odour, and Dr. Morris informs me that he has found mallikâ in Pâli as a name of jasmine. Seealso Childers, s.v.; Notes, p. 6 ; and Beal, Dhammapada, p. 76.]

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through true knowledge, Mâra, the tempter, never finds the way.

58., 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfumeand delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledgeamong those who are like rubbish, among the people that walk in darkness.

[58, 59. Cf. Beal, Dhammapada, p. 76.]

CHAPTER V.THE FOOL.

60. Long is the night to him who is awake; long is a mile to him who is tired; long is life to thefoolish who do not know the true law.

61. If a traveller does not meet with one who is his better, or his equal, let him firmly keep tohis solitary journey; there is no companionship with a fool.

62. 'These sons belong to me, and this wealth belongs to me,' with such thoughts a fool istormented. He himself does not belong to himself; how much less sons and wealth?

63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himselfwise, he is called a fool indeed.

64. If a fool be associated with a wise man even all his life, he will perceive the truth as little asa spoon perceives the taste of soup.

65. If an intelligent man be associated for one minute only with a wise man, he will soonperceive the truth, as the tongue perceives the taste of soup.

66. Fools of little understanding have themselves

[60. 'Life,' samsâra, is the constant revolution of birth and death which goes on for ever until the knowledge of thetrue law or the true doctrine of Buddha enables a man to free himself from samsâra, and to enter into Nirvâna. SeeBuddhaghosha's Parables, Parable XIX, p. 134.

61. Cf. Suttanipâta, v. 46.

63. Cf. Beal, Dhammapada, p. 77.

65. Cf. Beal, Dhammapada, p. 78.]

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for their greatest enemies, for they do evil deeds which must bear bitter fruits.

67. That deed is not well done of which a man must repent, and the reward of which hereceives crying and with a tearful face.

68. No, that deed is well done of which a man does not repent, and the reward of which hereceives gladly and cheerfully.

69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but whenit ripens, then the fool suffers grief.

70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusagrass, yet he is not worth the sixteenth particle of those who have well weighed the law.

71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like firecovered by ashes, it follows the fool.

[67. See Beal, l.c. p. 78.

69. Taken from the Samyutta-nikâya, where, however, we read thânanhi instead of madhuvâ; see Feer, ComptesRendus, 1871, p. 64.

70. The commentator clearly takes sankhâta in the sense of sankhyâta, 'reckoned,' for he explains it by nâtadhammâ,tulitadhammâ. The eating with the tip of Kusa grass has reference to the fastings performed by the Brahmans, butdisapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt thecontinuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinfulact. See Childers, s.v. sankhâto.

71. I am not at all certain of the simile, unless mukkati, as applied to milk, can be used in the sense of changing orturning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: Nâdharmaskarito loke sadyah phalati gaur iva, 'for an evil act committed in the world does not bear fruit at once, like a cow;' or'like the earth (in due season);' or 'like milk.' See Childers, Notes, p. 6.]

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72. And when the evil deed, after it has become known, brings sorrow to the fool, then itdestroys his bright lot, nay, it cleaves his head.

73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship inthe convents, for worship among other people!

74. 'May both the layman and he who has left the world think that this is done by me; may theybe subject to me in everything which is to be done or is not to be done,' thus is the mind of thefool, and his desire and pride increase.

75. 'One is the road that leads to wealth, another the road that leads to Nirvâna;' if the Bhikshu,the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separationfrom the world.

[72. I take ñattam for gñapitam, the causative of gñâtam, for which in Sanskrit, too, we have the form without i,gñaptam. This gñaptam, 'made known, revealed,' stands in opppsition to the khanna, 'covered, hid,' of the precedingverse. Sukkamsa, which Fausböll explains by suklâmsa, has probably a more technical and special meaning.Childers traces ñattam to the Vedic gñâtram, 'knowledge.' Fausböll refers to Gâtaka, vol. i. p. 445, v. 118.

75. Viveka, which in Sanskrit means chiefly understanding, has with the Buddhists the more technical meaning ofseparation, whether separation from the world and retirement to the solitude of the forest (kâya-viveka), orseparalion from idle thoughts (kitta-viveka), or the highest separation and freedom (Nirvâna).]

CHAPTER VI.THE WISE MAN (PANDITA).

76. If you see an intelligent man who tells you where true treasures are to be found, who showswhat is to be avoided, and administers reproofs, follow that wise man; it will be better, notworse, for those who follow him.

77. Let him admonish, let him teach, let him forbid what is improper!--he will be beloved ofthe good, by the bad he will be hated.

78. Do not have evil-doers for friends, do not have low people for friends: have virtuous peoplefor friends, have for friends the best of men.

79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in thelaw, as preached by the elect (Ariyas).

80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters benda log of wood; wise people fashion themselves.

[78. It is hardly possible to take mitte kalyâne in the technical sense of kalyâna-mitra, 'ein geistlicher Rath,' aspiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense kalyâna-mitra was widely spread in theBuddhist world.

79. Ariya, 'elect, venerable,' is explained by the commentator as referring to Buddha and other teachers.

80. See verses 33 and 145, the latter being a mere repetition of our verse. The nettikâs, to judge from thecommentary and from the general purport of the verse, are not simply water-carriers, but builders of canals andaqueducts, who force the water to go where it would not go by itself. The Chinese translator says, 'the pilot manageshis ship.' See Beal, l.c. p. 79.]

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81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.

82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, andstill lake.

83. Good people walk on whatever befall, the good do not prattle, longing for pleasure;whether touched by happiness or sorrow wise people never appear elated or depressed.

84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, norfor wealth, nor for lordship, and if he does not wish for his own success by unfair means, then heis good, wise, and virtuous.

85. Few are there among men who arrive at the other shore (become Arhats); the other peoplehere run up and down the shore.

[83. The first line is very doubtful. I have adopted, in my translation, a suggestion of Mr. Childers, who writes, 'Ithink it will be necessary to take sabbattha in the sense of "everywhere," or "under every condition;"pañkakhandâdibhedesu, sabbadhammesu, says Buddhaghosha. I do not think we need assume that B. means theword vigahanti to be a synonym of vaganti. I would rather take the whole sentence together as a gloss upon the wordvaganti:--vagantîti arahattañânena apakaddhantâ khandarâgam vigahanti; vaganti means that, ridding themselves oflust by the wisdom which Arhatship confers, they cast it away.' I am inclined to think the line means 'the righteouswalk on (unmoved) in all the conditions of life.' Nindâ, pasamsâ, sukha, dukkha are four of the eight lokadhammas,or earthly conditions; the remaining lokadhammas are lâbba, alâbha, yasa, ayasa.

In v. 245, passatâ, 'by a man who sees,' means 'by a man who sees clearly or truly.' ln the same manner vrag maymean, not simply 'to walk,' but 'to walk properly,' or may be used synonymously with pravrag.

85. 'The other shore' is meant for Nirvâna, 'this shore' for common life. On reaching Nirvâna, the dominion of deathis overcome. The commentator supplies târitvâ, 'having crossed,' in order to explain the accusative makkudheyyam.Possibly pâram essanti should here be taken as one word, in the sense of overcoming.]

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86. But those who, when the law has been well preached to them, follow the law, will passacross the dominion of death, however difficult to overcome.

87., 88. A wise man should leave the dark state (of ordinary life), and follow the bright state(of the Bhikshu). After going from his home to a homeless state, he should in his retirement lookfor enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and callingnothing his own, the wise man should purge himself from all the troubles of the mind.

89. Those whose mind is well grounded in the (seven) elements of knowledge, who withoutclinging

[87, 88. Dark and bright are meant for bad and good; cf. Sutta-nipâta, v. 526, and Dhp. v. 167. Leaving one's homeis the same as becoming a mendicant, without a home or family, an anâgâra, or anchorite. A man in that state ofviveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is tobe found, or vice versâ. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474, where he speaks of 'Leplaisir de la satisfaction, né de la distinction.'

The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360,443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to akiñkano, see Mahâbh. XII, 6568, 1240.

89. The elements of knowledge are the seven Sambodhvangas, on which see Burnouf, Lotus, p. 796. D'Alwisexplains them as the thirty-seven Bodhipakkhiya-dhammâ. Khînâsavâ, which I have translated by 'they whosefrailties have been conquered,' may also be taken in a more metaphysical sense, as explained in the note to v. 39.The same applies to the other terms occurring in this verse, such as âdâna, anupâdâya, &c. Dr. Fausböll seemsinclined to take âsava in this passage, and in the other passages where it occurs, as the Pâli representative of âsraya.But âsraya, in Buddhist phraseology, means rather the five organs of sense with manas, 'the soul,' and these are keptdistinct from the âsavas, 'the inclinations, the appetites, passions, or vices.' The commentary on the Abhidharma,when speaking of the Yogâkâras, says, 'En réunissant ensemble les réceptacles (âsr ya), les choses reçues (âsrita) etles supports (âlambana), qui sont chacun composés de six termes, on a dix-huit termes qu'on appelle "Dhâtus" oucontenants. La collection des six réceptacles, ce sont les organes de la vue, de l'ouïe, de l'odorat, du goût, du toucher,

et le "manas" (ou l'organe du coeur), qui est le dernier. La collection des six choses reçues, c'est la connaissanceproduite par la vue et par les autres sens jusqu'au "manas" inclusivement. La collection des six supports, ce sont laforme et les autres attributs sensibles jusqu'au "Dharma" (la loi ou l'être) inclusivement.' See Burnouf, Introduction,p. 449.

Parinibbuta is again a technical term, the Sanskrit parinivrita meaning 'freed from all worldly fetters,' like vimukta.See Burnouf, Introduction, p. 590. See Childers, s.v. nibbâna, p. 270, and Notes on Dhammapada, p. 3; and D'Alwis,Buddhist Nirvâna, p. 75.]

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to anything, rejoice in freedom from attachment, whose appetites have been conquered, and whoare full of light, are free (even) in this world.

CHAPTER VII.THE VENERABLE (ARHAT).

90. There is no suffering for him who has finished his journey, and abandoned grief, who hasfreed himself on all sides, and thrown off all fetters.

91. They depart with their thoughts well-collected, they are not happy in their abode; likeswans who have left their lake, they leave their house and home.

92. Men who have no riches, who live on recognised food, who have perceived void andunconditioned freedom (Nirvâna), their path is difficult to understand, like that of birds in the air.

[91. Satîmanto, Sanskrit smrimantah, 'possessed of memory,' but here used in the technical sense of sati, the first ofthe Bodhyangas. See Burnouf, Introduction, p. 797. Clough translates it by 'intense thought,' and this is the originalmeaning of smar, even in Sanskrit. See Lectures on the Science of Language, vol, ii. p. 332.

Uyyuñganti, which Buddhaghosa explains by 'they exert themselves,' seems to me to signify in this place 'theydepart,' i.e. they leave their family, and embrace an ascetic life. See note to verse 235. See also Rhys Davids,Mahâparinibbâna-sutta, Sacred Books of the East, vol. xi. p. 22.

92. Suññato and animitto are adjectives belonging to vimokho, one of the many names of Nirvâna, or, according toChilders, s.v. nibbâna, p, 270, Arhatship; see Burnouf, Introduction, pp. 442, 462, on sûnya. The Sanskrit expressionsûnyatânimittâpranihitam occurs in L'enfant egaré, 5 a, l. 4. Nimitta is cause in the most general sense, i.e, whatcauses existence. The commentator explains it chiefly in a moral sense: Râgâdinimittâbhâvena animittam, tehi kavimuttan ti animitto vimokho, i.e. owing to the absence of passion and other causes, without causation; becausefreed from these causes, therefore it is called freedom without causation. See Childers, Pâli Dictionary, p. 270, col.2, line 1.

The simile is intended to compare the ways of those who have obtained spiritual freedom to the flight of birds, itbeing difficult to understand how the birds move on without putting their feet on anything. This, at least, is theexplanation of the commentator; The same metaphor occurs Mahâbh. XII, 6763. Childers translates, 'leaving nomore trace of existence than a bird in the air.']

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93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived voidand unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in theair.

94. The gods even envy him whose senses, like horses well broken in by the driver, have beensubdued, who is free from pride, and free from appetites.

95. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lakewithout mud; no new births are in store for him.

96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by trueknowledge, when he has thus become a quiet man.

[95. Without the hints given by the commentator, we should probably take the three similes of this verse in theirnatural sense, as illustrating the imperturbable state of an Arahanta, or venerable person. The earth is alwaysrepresented as an emblem of patience; the bolt of Indra, if taken in its technical sense, as the bolt of a gate, mightlikewise suggest the idea of firmness; while the lake is a constant representative of serenity and purity. Thecommentator, however, suggests that what is meant is, that the earth, though flowers are cast on it, does not feelpleasure, nor the bolt of Indra displeasure, although less savoury things are thrown upon it; and that in like manner awise person is indifferent to honour and dishonour.

96. That this very natural threefold division, thought, word, and deed, the trividha-dvâra or the three doors of theBuddhists (Hardy, Manual, p. 494), was not peculiar to the Buddhists or unknown to the Brahmans, has been provedagainst Dr. Weber by Professor Köppen in his 'Religion des Buddha,' I, p. 445. He particularly called attention toManu XII, 4-8; and he might have added Mahâbh. XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber hashimself afterwards brought forward a passage from the Atharva-veda, VI, 96, 3 (yak kakshushâ manasâ yak ka vâkâupârima), which, however, has a different meaning. A better one was quoted by him from the Taitt. Ar. X, 1, 12 (yanme manasâ, vâkâ, karmanâ vâ dushkritam kritam). Similar expressions have been shown to exist in the Zend-avesta,and among the Manichæans (Lassen, Indische Alterthumskunde, III, p. 414; see also Boehtlingk's Dictionary, s.v.kâya, and Childers, s.v. kâyo). There was no ground, therefore, for supposing that this formula had found its wayinto the Christian liturgy from Persia, for, as Professor Cowell remarks (Journal of Philology, vol. vii, p. 215), Greekwriters, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, {Greek: pròs apan ergon kaì lógonkaì dianóhma}. In fact, the opposition between words and deeds occurs in almost every writer, from Homerdownwards; and the further distinction between thoughts and words is clearly implied even in such expressions as,'they say in their heart.' That the idea of sin committed by thought was not a new idea, even to the Jews, may be seenfrom Prov. xxiv. 9, 'the thought of foolishness is sin.' In the Âpastamba-sûtras, lately edited by Professor Bühler, wefind the expression, atho yatkiñka manasâ vâkâ kakshushâ vâ sankalpayan dhyâyaty âhâbhivipasyati vâ tathaiva tadbhavatîtyupadisanti, 'they say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks,that will be.' This is clearly a very different division, and it is the same which is intended in the passage from theAtharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the evil eye.(Mahâbh. XII, 3417. See Dhammapada, vv. 231-234.)

On the technical meaning of tâdi, see Childers, s.v. D'Alwis (p. 78) has evidently received the right interpretation,but has not understood it. Mâdrisa also is used very much like tâdrisa, and from it mâriso, a venerable person, inSanskrit mârsha.]

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97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removedall temptations, renounced all desires, he is the greatest of men.

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98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons(Arhanta) dwell, that place is delightful.

99. Forests are delightful; where the world finds no delight, there the passionless will finddelight, for they look not for pleasures.

CHAPTER VIII.THE THOUSANDS.

100. Even though a speech be a thousand (of words), but made up of senseless words, oneword of sense is better, which if a man hears, he becomes quiet.

101. Even though a Gâthâ (poem) be a thousand (of words), but made up of senseless words,one word of a Gâthâ is better, which if a man hears, he becomes quiet.

102. Though a man recite a hundred Gâthâs made up of senseless words, one word of the lawis better, which if a man hears, he becomes quiet.

103. If one man conquer in battle a thousand times thousand men, and if another conquerhimself, he is the greatest of conquerors.

104., 105. One's own self conquered is better than all other people; not even a god, aGandharva, not Mâra with Brahman could change into defeat the

[100. This Sahasravarga, or Chapter of the Thousands, is quoted by that name in the Mahâvastu (Minayeff,Mélanges Asiatiques, VI, p. 583): Teshâm Bhagavâñ gatilânâm Dharmapadeshu sahasravargam bhâshati: 'Sahasramapi vâkânâm anarthapadasamhitânâm, ekârthavati sreyâ yâm srutvâ upasâmyati. Sahasram api gâthânâmanarthapadasamhitânâm, ekârthavati sreyâ yâm srutvâ upasâmyati.' (MS. R. A. S. Lond.) Here the Pâli text seemsdecidedly more original and perfect.

104. Gitam, according to the commentator, stands for gito (lingavipallâso, i.e. viparyâsa); see also Senart in JournalAsiatique, 1880, p. 500.

The Devas (gods), Gandharvas (fairies), and other fanciful beings of the Brahmanic religion, such as the Nâgas,Sarpas, Garudas, &c., were allowed to continue in the traditional language of the people who had embracedBuddhism. See the pertinent remarks of Burnouf, Introduction, pp. 134 seq., 184. On Mâra, the tempter, see v. 7.Sâstram Aiyar, On the Gaina Religion, p. xx, says: 'Moreover as it is declared in the Gaina Vedas that all the godsworshipped by the various Hindu sects, viz. Siva, Brahma, Vishnu, Ganapati, Subramaniyan, and others, weredevoted adherents of the above-mentioned Tîrthankaras, the Gainas therefore do not consider them as unworthy oftheir worship; but as they are servants of Arugan, they consider them to be deities of their system, and accordinglyperform certain pûgâs in honour of them, and worship them also.' The case is more doubtful with orthodoxBuddhists. 'Orthodox Buddhists,' as Mr. D'Alwis writes (Attanagalu-vansa, p. 55), 'do not consider the worship ofthe Devas as being sanctioned by him who disclaimed for himself and all the Devas any power over man's soul. Yetthe Buddhists are everywhere idol-worshippers. Buddhism, however, acknowledges the existence of some of theHindu deities, and from the various friendly offices which those Devas are said to have rendered to Gotama,Buddhists evince a respect for their idols.' See also Buddhaghosha's Parables, p. 162.]

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victory of a man who has vanquished himself, and always lives under restraint.

106. If a man for a hundred years sacrifice month after month with a thousand, and if he but forone moment pay homage to a man whose soul is grounded (in true knowledge), better is thathomage than sacrifice for a hundred years.

107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for onemoment pay homage to a man whose soul is grounded (in true knowledge), better is that homagethan sacrifice for a hundred years.

108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year inorder to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to therighteous is better.

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109. He who always greets and constantly reveres the aged, four things will increase to him,viz. life, beauty, happiness, power.

110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if aman is virtuous and reflecting.

111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better ifa man is wise and reflecting.

112. And he who lives a hundred years, idle and weak, a life of one day is better if a man hasattained firm strength.

113. And he who lives a hundred years, not seeing beginning and end, a life of one day isbetter if a man sees beginning and end.

114. And he who lives a hundred years, not seeing the immortal place, a life of one day isbetter if a man sees the immortal place.

115. And he who lives a hundred years, not seeing the highest law, a life of one day is better ifa man sees the highest law.

[109. Dr. Fausböll, in a most important note, called attention to the fact that the same verse, with slight variations,occurs in Manu. We there read, II, 121: Abhivâdanasîlasya nityam vriddhopasevinah,

Katvâri sampravardhante âyur vidyâ yaso balam.Here the four things are, life, knowledge, glory, power.

In the Âpastamba-sûtras, I, 2, 5, 15, the reward promised for the same virtue is svargam âyus ka, 'heaven and longlife.' It seems, therefore, as if the original idea of this verse came from the Brahmans, and was afterwards adopted bythe Buddhists. How largely it spread is shown by Dr. Fausböll from the Asiatic Researches, XX, p. 259, where thesame verse of the Dhammapada is mentioned as being in use among the Buddhists of Siam.

112. On kusîto, see note to verse 7.]

Chapter IX.Evil.

116. If a man would hasten towards the good, he should keep his thought away from evil; if aman does what is good slothfully, his mind delights in evil.

117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is theoutcome of evil.

118. If a man does what is good, let him do it again; let him delight in it: happiness is theoutcome of good.

119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when hisevil deed has ripened, then does the evil-doer see evil.

120. Even a good man sees evil days, as long as his good deed has not ripened; but when hisgood deed has ripened, then does the good man see happy days.

121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Evenby the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gatherit little by little.

122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Evenby the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if hegather it little by little.

123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries muchwealth,

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avoids a dangerous road; as a man who loves life avoids poison.

124. He who has no wound on his hand, may touch poison with his hand; poison does notaffect one who has no wound; nor is there evil for one who does not commit evil.

125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool,like light dust thrown up against the wind.

126. Some people are born again; evil-doers go to hell; righteous people go to heaven; thosewho are free from all worldly desires attain Nirvâna.

127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains,is there known a spot in the whole world where death could not overcome (the mortal).

128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains,is there known a spot in the whole world where death could not overcome (the mortal).

[125. Cf. Suttanipâta, v. 661; Indische Sprüche, 1582; Kathâsaritsâgara, 49, 222.

126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha's Parables, p. 132. Thepleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed thesepleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equallybalanced, that men are born again as human beings; this, at least, is the opinion of the Gainas. Cf. Chintâmani, ed. H.Bower, Introd. p. xv.

127. Cf. St. Luke xii. 2, 'For there is nothing covered that shall not be revealed;' and Psalm cxxxix. 8-12.]

CHAPTER X.PUNISHMENT.

129. All men tremble at punishment, all men fear death; remember that you are like unto them,and do not kill, nor cause slaughter.

130. All men tremble at punishment, all men love life; remember that thou art like unto them,and do not kill, nor cause slaughter.

131. He who seeking his own happiness punishes or kills beings who also long for happiness,will not find happiness after death.

[129. One feels tempted, no doubt, to take upama in the sense of 'the nearest (der Nächste), the neighbour,' and totranslate, 'having made oneself one's neighbour,' i.e. loving one's neighbour as oneself. But as upamäm, with a shorta, is the correct accusative of upamâ, we must translate, 'having made oneself the likeness, the image of others,having placed oneself in the place of others.' This is an expression which occurs frequently in Sanskrit; cf.Hitopadesa I, 11: Prânâ yathâtmano 'bhîshtâ bhûtânâm api te tathâ, Âtmaupamyena bhûteshu dayâm kurvanti sâdhavah.'As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good peoplebestow pity on all beings.'

See also Hit. I, 12; Râm. V, 23, 5, âtmânam upamâm kritvâ sveshu dâreshu ramyatâm, 'making oneself a likeness,i.e. putting oneself in the position of other people, it is right to love none but one's own wife.' Dr. Fausböll has calledattention to similar passages in the Mahâbhârata, XIII, 5569 seq.

130. Cf. St. Luke vi. 31.

131. Dr. Fausböll points out the striking similarity between this verse and two verses occurring in Manu and theMahâbhârata:--Manu V, 45: Yo 'himsakâni bhûtâni hinasty âtmasukhekkhayâ, Sa givams ka mritas kaiva na kvakit sukham edhate.Mahâbhârata XIII, 5568: Ahimsakâni bhûtâni dandena vinihanti yah, Âtmanah sukham ikkhan sa pretya naiva sukhî bhavet.If it were not for ahimsakâni, in which Manu and the Mahâbhârata agree, I should say that the verses in both wereSanskrit modifications of the Pâli original. The verse in the Mahâbhârata presupposes the verse of theDhammapada.]

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132. He who seeking his own happiness does not punish or kill beings who also long forhappiness, will find happiness after death.

133. Do not speak harshly to anybody; those who are spoken to will answer thee in the sameway. Angry speech is painful, blows for blows will touch thee.

134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvâna;contention is not known to thee.

135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive thelife of men.

136. A fool does not know when he commits his evil deeds: but the wicked man burns by hisown deeds, as if burnt by fire.

137. He who inflicts pain on innocent and harmless persons, will soon come to one of these tenstates:

[133. See Mahâbhârata XII, 4056.

134. See Childers, s.v. nibbâna, p. 270, and s.v. kâmso; D'Alwis, Buddhist Nirvâna, p. 35.

136. The metaphor of 'burning' for 'suffering' is very common in Buddhist literature. Everything burns, i.e.everything suffers, was one of the first experiences of Buddha himself. See v. 146.]

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138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,

139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, ordestruction of treasures,

140. Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go tohell.

141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbingwith dust,

[138. 'Cruel suffering' is explained by sîsaroga, 'headache,' &c. 'Loss' is taken for loss of money. 'Injury of the body'is held to be the cutting off of the arm, and other limbs. 'Heavy afflictions' are, again, various kinds of diseases.

139. Upasarga means 'accident, misfortune.' Dr. Fausböll translates râgato va upassaggam by 'fulgentis (lunae)defectionem;' Dr. Weber by 'Bestrafung vom König;' Beal by 'some governmental difficulty.' Abbhakkhânam,Sanskrit abhyâkhyânam, is a heavy accusation for high treason, or similar offences. Beal translates, 'some falseaccusation.' The 'destruction of pleasures or treasures' is explained by gold being changed to coals (seeBuddhaghosha's Parables, p. 98; Thiessen, Kisâgotamî, p. 6), pearls to cotton seed, corn to potsherds, and by menand cattle becoming blind, lame, &c.

141. Cf. Hibbert Lectures, p. 355. Dr. Fausböll has pointed out that the same or avery similar verse occurs in alegend taken from the Divyâvadâna, and translated by Burnouf (Introduction, p. 313 seq.) Burnouf translates theverse: 'Ce n'est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d'argile, ni le choix des diversesespèces d'aliments, ni l'habitude de coucher sur la terre nue, ni la poussière, ni la malpropreté, ni l'attention à fuirl'abri d'un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'unhomme, maître de ses sens, calme, recueilli, chaste, évitant de faire du mal à aucune créature, accomplisse la Loi, etil sera, quoique paré d'ornements, un Brâhmane, un Çramana, un Religieux.' See also Suttanipâta, v. 248.

Walking naked and the other things mentioned in our verse are outward signs of a saintly life, and these Buddharejects because they do not calm the passions. Nakedness he seems to have rejected on other grounds too, if we mayjudge from the Sumâgadhâ-avadâna: 'A number of naked friars were assembled in the house of the daughter ofAnâtha-pindika. She called ber daughter-in-law, Sumâgadhâ, and said, "Go and see those highly respectablepersons." Sumâgadhâ, expecting to see some of the saints, like Sâriputra, Maudgalyâyana, and others, ran out full ofjoy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, andlooking like demons, she became sad. "Why are you sad?" said her mother-in-law. Sumâgadhâ replied, "O mother, ifthese are saints, what must sinners be like?"

Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But theGainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. TheSvetambaras, clad in white, are the followers of Parsvanâtha, and wear clothes. The Digambaras, i.e. sky-clad,disrobed, are followers of Mahâvîra, resident chiefly in Southern India. At present they, too, wear clothing, but notwhen eating. See Sâstram Aiyar, p. xxi.

The gatâ, or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one ofthe postures assumed by ascetics. Clough explains ukkutika as 'the act of sitting on the heels;' Wilson gives forutkatukâsana, 'sitting on the hams.' See Fausböll, note on verse 140.]

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not sitting motionless, can purify a mortal who has not overcome desires.

142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued,restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brâhmana, anascetic (sramana), a friar (bhikshu).

143. Is there in this world any man so restrained by humility that he does not mind reproof, as awell-trained horse the whip?

144. Like a well-trained horse when touched by

[142. As to dandanidhâna, see Mahâbh. XII, 6559, and Sutta-nipâta, v. 34.

143, 144. I am very doubtful as to the real meaning of these verses. If their object is to show how reproof orpunishment should be borne, my translation would be right, though alpabodhati in the sense of parvi facere isstrange.]

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the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, bydiscernment of the law you will overcome this great pain (of reproof), perfect in knowledge andin behaviour, and never forgetful.

145. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpentersbend a log of wood; good people fashion themselves.

[145. The same as verse 80. According to Fausböll and Subhûti we ought to render the verses by, 'What man is therefound on earth so restrained by shame that he never provokes reproof, as a good horse the whip?' See Childers, s.v.appabodhati.]

CHAPTER XI.OLD AGE.

146. How is there laughter, how is there joy, as this world is always burning? Why do you notseek a light, ye who are surrounded by darkness?

147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of manythoughts, which has no strength, no hold!

148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces,life indeed ends in death.

[148. Dr. Fausböll informs me that Childers proposed the emendation maranantam hi gîvitam. The following extractfrom a letter, addressed by Childers to Dr. Fausböll, will be read with interest:--'As regards Dhp. v. 148, I have nodoubt whatever. I quite agree with you that the idea (mors est vita ejus) is a profound and noble one, but the questionis, Is the idea there? I think not. Maranam tamhi gîvitam is not Pâli, I mean not a Pâli construction, and years agoeven it grated on my ear as a harsh phrase. The reading of your MSS. of the texts is nothing; your MSS. ofDhammapada are very bad ones, and it is merely the vicious Sinhalese spelling of bad MSS., like kammamtam forkammantam. But the comment sets the question at rest at once, for it explains maranantam by maranapariyosânam,which is exactly the same. I see there is one serious difficulty left, that all your MSS. seem to have tamhi, and nottam hi; but are you sure it is so? There was a Dhammapada in the India Office Library, and I had a great hunt for it afew days ago, but to my deep disappointment it is missing. I do not agree with you that the sentence "All Life isbounded by Death," is trivial: it is a truism, but half the noblest passages in poetry are truisms, and unless I greatlymistake, this very passage will be found in many other literatures.'

Dr. Fausböll adds:--

'I have still the same doubt as before, because of all my MSS. reading maranam tamhi. I do not know the readings ofthe London MSS. The explanation of the commentary does not settle the question, as it may as well be consideredan explanation of my reading as of the reading which Childers proposed.--V. FAUSBÖLL.']

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149. Those white bones, like gourds thrown away in the autumn, what pleasure is there inlooking at them?

150. After a stronghold has been made of the bones, it is covered with flesh and blood, andthere dwell in it old age and death, pride and deceit.

151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but thevirtue of good people never approaches destruction,--thus do the good say to the good.

152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge doesnot grow.

153., 154. Looking for the maker of this tabernacle, I shall have to run through a course ofmany births, so long as I do not find (him); and painful is birth again and again. But now, makerof the tabernacle, thou hast been seen; thou shalt not make up

[149. In the Rudrâyanâvadâna of the Divyâvadâna this verse appears as, Yânîmâny apariddhâni vikshiptâni diso disah, Kapotavarnâny asthîni tâni drishtvaiha kâ ratih.See Schiefner, Mél. Asiat. VIII, p. 589; Gâtaka, vol. i. p. 322.

150. The expression mamsalohitalepanam is curiously like the expression used in Manu VI, 76,mâmsasonitalepanam, and in several passages of the Mahâbhârata, XII, 12462, 12053, as pointed out by Dr.Fausböll.

153, 154. These two verses are famous among Buddhists, for they are the words which the founder of Buddhism issupposed to have uttered at the moment he attained to Buddhahood. (See Spence Hardy, Manual; p. 180.) Accordingto the Lalita-vistara, however, the words uttered on that solemn occasion were those quoted in the note to verse 39.In the commentary on the Brahmagâla this verse is called the first speech of Buddha, his last speech being the wordsin the Mabâparinibbâna-sutta, 'Life is subject to age; strive in earnest.' The words used in the Mahâparinibbâna-sutta, Chap. IV, 2, Katunnam dhammânam ananubodhâ appativedhâ evam idam dîgham addhânam sandhâvitamsamsâritam mamañ k' eva tumhâkañ ka, answer to the anticipation expressed in our verse.

The exact rendering of this verse has been much discussed, chiefly by Mr. D'Alwis in the Attanugaluvansa, p.cxxviii, and again in his Buddhist Nirvâna, p. 78; also by Childers, Notes on Dhammapada, p. 4, and in hisDictionary. Gogerly translated: 'Through various transmigrations I must travel, if I do not discover the builder whomI seek.' Spence Hardy: 'Through many different births I have run (to me not having found), seeking the architect ofthe desire-resembling house.' Fausböll: 'Multiplices generationis revolutiones percurreram, non inveniens, domus(corporis) fabricatorem quaerens.' And again (p. 322): 'Multarum generationum revolutio mihi subeunda esset, nisiinvenissem domus fabricatorem.' Childers: 'I have run through the revolution of countless births, seeking thearchitect of this dwelling and finding him not.' D'Alwis: 'Through transmigrations of numerous births have I run, notdiscovering, (though) seeking the house-builder.' All depends on how we take sandhavissam, which Fausböll takesas a conditional, Childers, following Trenckner, as an aorist, because the sense imperatively requires an aorist. Ineither case, the dropping of the augment and the doubling of the s are, however, irregular. Sandhavissam is theregular form of the future, and as such I translate it, qualifying, however, the future, by the participle presentanibbisan, i.e. not finding, and taking it in the sense of, if or so long as I do not find the true cause of existence. I hadformerly translated anibbisan, as not resting (anirvisan), but the commentator seems to authorise the meaning of notfinding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear.

'The maker of the tabernacle' is explained as a poetical expression for the cause of new births, at least according tothe views of Buddha's followers, whatever his own views may have been. Buddha had conquered Mâra, therepresentative of worldly temptations, the father of worldly desires, and as desires (tamhâ) are, by means of upâdânaand bhava, the cause of gâti, or 'birth,' the destruction of desires and the conquest of Mâra are nearly the same thing,though expressed differently in the philosophical and legendary language of the Buddhists. Tamhâ, 'thirst' or 'desire,'is mentioned as serving in the army of Mâra. (Lotus, p. 443.)]

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this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind,approaching the Eternal (visankhâra, nirvâna), has attained to the extinction of all desires.

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155. Men who have not observed proper discipline, and have not gained treasure in their youth,perish like old herons in a lake without fish.

156. Men who have not observed proper discipline, and have not gained treasure in their youth,lie, like broken bows, sighing after the past.

[155. On ghâyanti, i.e. kshâyanti, see Dr. Bollensen's learned remarks, Zeitschrift der Deutschen Morgenl.Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v. kshâ.]

CHAPTER XII.SELF.

157. If a man hold himself dear, let him watch himself carefully; during one at least out of thethree watches a wise man should be watchful.

158. Let each man direct himself first to what is proper, then let him teach others; thus a wiseman will not suffer.

159. If a man make himself as he teaches others to be, then, being himself well subdued, hemay subdue (others); one's own self is indeed difficult to subdue.

160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds alord such as few can find.

161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamondbreaks a precious stone.

162. He whose wickedness is very great brings himself down to that state where his enemywishes him to be, as a creeper does with the tree which it surrounds.

163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, thatis very difficult to do.

[157. The three watches of the night are meant for the three stages of life. Cf. St. Mark xiii. 37, 'And what I say untoyou, I say unto all, Watch.'

158. Cf. Gâtaka, vol. ii. p. 441.

161. The Chinese translation renders vagiram by 'steel drill.']

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164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of thevirtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of theKatthaka reed.

165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, byoneself one is purified. Purity and impurity belong to oneself, no one can purify another.

166. Let no one forget his own duty for the sake of another's, however great; let a man, after hehas discerned his own duty, be always attentive to his duty.

[164. The reed either dies after it has borne fruit, or is cut down for the sake of its fruit.

Ditthi, literally 'view,' is used even by itself like the Greek 'hairesis,' in the sense of heresy (see Burnouf, Lotus, p.444). In other places a distinction is made between mikkhâditthi (vv. 167, 316) and sammâditthi (v. 319). If arahatamariyânam are used in their technical sense, we should translate 'the reverend Arhats,'--Arhat being the highest degreeof the four orders of Ariras, viz. Srotaâpanna, Sakadâgâmin, Anâgâmin, and Arhat. See note to verse 178.

166. Attha, lit. 'object,' must here be taken in a moral sense, as 'duty' rather than as 'advantage.' Childers rendered itby 'spiritual good.' The story which Buddhaghosa tells of the Thera Attadattha gives a clue to the origin of some ofhis parables, which seem to have been invented to suit the text of the Dhammapada rather than vice versâ. A similarcase occurs in the commentary to verse 227.]

CHAPTER XIII.THE WORLD.

167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow falsedoctrine! Be not a friend of the world.

168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in thisworld and in the next.

169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this worldand in the next.

170. Look upon the world as a bubble, look upon it as a mirage: the king of death does not seehim who thus looks down upon the world.

171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed init, but the wise do not touch it.

172. He who formerly was reckless and afterwards became sober, brightens up this world, likethe moon when freed from clouds.

173. He whose evil deeds are covered by good deeds, brightens up this world, like the moonwhen freed from clouds.

174. This world is dark, few only can see here; a few only go to heaven, like birds escapedfrom the net.

175. The swans go on the path of the sun, they go through the ether by means of theirmiraculous

[168, 169. See Rhys Davids, Buddhism, p. 65.

170. See Suttanipâta, v. 1118.

175. Hamsa may be meant for the bird, whether flamingo, or swan, or ibis (see Hardy, Manual, p. 17), but it mayalso, I believe, be taken in the sense of saint. As to iddhi, 'magical power,' i.e. riddhi, see Burnouf, Lotus, p. 310;Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55, 177; and note to verse 254.]

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power; the wise are led out of this world, when they have conquered Mâra and his train.

176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is noevil he will not do.

177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; awise man rejoices in liberality, and through it becomes blessed in the other world.

178. Better than sovereignty over the earth, better than going to heaven, better than lordshipover all worlds, is the reward of the first step in holiness.

[178. Sotâpatti, the technical term for the first step in thr path that leads to Nirvâna. There are four such steps, orstages, and on entering each, a man receives a new title:--

(1) The Srotaâpanna, lit. he who has got into the stream. A man may have seven more births before he reaches theother shore, i.e. Nirvâna.

(2) Sakridâgâmin, lit. he who comes back once, so called because, after having entered this stage, a man is born onlyonce more among men or gods. Childers shows that this involves really two more births, one in the deva world, theother in the world of men: Burnouf says the same, Introduction, p. 293.

(3) Anâgâmin, lit. he who does not come back, so called because, after this stage, a man cannot be born again in alower world; but can only be born into a Brahman world, before he reaches Nirvâna.

(4) Arhat, the venerable, the perfect, who has reached the highest stage that can be reached, and from which Nirvânais perceived (sukkhavipassanâ, Lotus, p. 849). See Hardy, Eastern Monachism, p. 280; Burnouf, Introduction, p.209; Köppen, p. 398; D'Alwis, Attanugaluvansa, p. cxxiv; Feer, Sutra en 42 articles, p. 6.]

CHAPTER XIV.THE BUDDHA (THE AWAKENED).

179. He whose conquest is not conquered again, into whose conquest no one in this worldenters, by what track can you lead him, the Awakened, the Omniscient, the trackless?

180. He whom no desire with its snares and poisons can lead astray, by what track can you leadhim, the Awakened, the Omniscient, the trackless?

181. Even the gods envy those who are awakened and not forgetful, who are given tomeditation, who are wise, and who delight in the repose of retirement (from the world).

182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is thehearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

[179, 180. Buddha, the Awakened, is to be taken as an appellative rather than as the proper name of the Buddha (seev. 183). It means, anybody who has arrived at complete knowledge. Anantagokaram I take in the sense of, possessedof unlimited knowledge. Apadam, which Dr. Fausböll takes as an epithet of Buddha and translates by 'noninvestigabilis,' is translated 'trackless,' in order to show the play on the word pada; see Childers, s.v. Thecommentator says: 'The man who is possessed of even a single one of such conditions as râga, &c., him ye may leadforward; but the Buddha has not even one condition or basis of renewed existence, and therefore by what track willyou lead this unconditioned Buddha?' Cf. Dhp. vv. 92, 420; and Gâtaka, vol. i. pp. 79, 313.

182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Sûtra of the Forty-two Sections.]

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183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all)the Awakened.

184. The Awakened call patience the highest penance, long-suffering the highest Nirvâna; forhe is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insultsothers.

185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, tosleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.

[183. This verse is again one of the most solemn verses among the Buddhists. According to Csoma Körösi, it oughtto follow the famous Âryâ stanza, 'Ye dhammâ' (Lotus, p. 522), and serve as its complement. But though this maybe the case in Tibet, it was not so originally. The same verse (ascribed to Kanakamuni) occurs at the end of theChinese translation of the Prâtimoksha. (Beal, J. R. A. S. XIX, p. 473; Catena, p. 159); in the Tibetan translation ofthe Gâthâsangraha, v. 14 (Schiefner, Mél. Asiat. I VIII, pp. 568, 586; and Csoma Körösi, As. Res. XX, p. 79).Burnouf has fully discussed the metre and meaning of our verse on pp. 527, 528 of his 'Lotus.' He preferssakittaparidamanam, which Csoma translated by 'the mind must be brought under entire subjection'(svakittaparidamanam), and the late Dr. Mill by 'proprii intellectus subjugatio.' But his own MS. of the

Mahâpadhâna-sutta gave likewise sakittapariyodapanam, and this is no doubt the correct reading. (See D'Alwis,Attanugaluvansa, p. cxxix.) We found pariyodappeya in verse 88, in the sense of purging oneself from the troublesof thought. From the same verb, (pari) ava + dai, we may derive the name Avadâna, a legend, originally a pure andvirtuous act, an {Greek: aridteia}, afterwards a sacred story, and possibly a story the hearing of which purifies themind. See Boehtlingk-Roth, s.v. avadâna.

184. Childers, following the commentator, translates, 'Patience, which is long-suffering, is the best devotion, theBuddhas declare that Nirvâna is the best (of things).'

185. Cf. Suttanipâta, v. 337. Pâtimokkhe, 'under the law,' i.e. according to the law, the law which leads to Moksha,or 'freedom.' Prâtimoksha is the title of the oldest collection of the moral laws of the Buddhists (Burnouf,Introduction, p. 300; Bigandet, The Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as it wascommon both to the Southem and the Northem Buddhists, pâtimokkhe in our passage may possibly be meant, asProfessor Weber suggests, as the title of that very collection. The commentator explains it by getthakasîla andpâtimokkhasîla. Sayanâsam might stand for sayanâsanam, see Mahâbh. XII, 6684; but in Buddhist literature it isintended for sayanâsanam; see also Mahâbh. XII, 9978, sayyâsane. Fausböll now reads pânta instead of patthañ.

187. There is a curious similarity between this verse and verse 6503 (9919) of the Sântiparva: Yak ka kâmasukham loke, yak ka divyam mahat sukham, Trishnâkshayasukhasyaite nârhatah shodasim kalâm.'And whatever delight of love there is on earth, and whatever is the great delight in heaven, they are not worth thesixteenth part of the pleasure which springs from the destruction of all desires.' The two verses 186, 187 are ascribedto king Mandhâtri shortly before his death (Mél. Asiat. VIII, p. 471; see also Gâtaka, vol. ii. p. 113).]

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186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lustshave a short taste and cause pain, he is wise;

187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakeneddelights only in the destruction of all desires.

188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacredtrees.

189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from allpains after having gone to that refuge.

190. He who takes refuge with Buddha, the Law,

[188-192. These verses occur in Sanskrit in the Prâtihâryasûtra, translated by Burnouf, Introduction, pp. 162-189;see p. 186. Burnouf translates rukkhaketyâni by 'arbres consacrés;' properly, sacred shrines under or near a tree. Seealso Gâtaka vol. i. p. 97.

190. Budda, Dharma, and Sangha are called the Trisarana (cf. Burnouf, Introd. p. 630). The four holy truths are thefour statements that there is pain in this world, that the source of pain is desire, that desire can be annihilated, thatthere is a way (shown by Buddha) by which the annihilation of all desires can be achieved, and freedom be obtained.That way consists of eight parts. (See Burnouf, Introduction, p. 630.) The eightfold way forms the subject of ChapterXVIII. (See also Feer, Journal As. 1870, p. 418, and Chips from a German Workshop, 2nd ed. vol. i. p. 251 seq.)]

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and the Church; he who, with clear understanding, sees the four holy truths:--

191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leadsto the quieting of pain;--

192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man isdelivered from all pain.

193. A supernatural person (a Buddha) is not easily found, he is not born everywhere.Wherever such a sage is born, that race prospers.

194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy ispeace in the church, happy is the devotion of those who are at peace.

195., 196. He who pays homage to those who deserve homage, whether the awakened(Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood ofsorrow, he who pays homage to such as have found deliverance and know no fear, his merit cannever be measured by anybody.

CHAPTER XV.HAPPINESS.

197. Let us live happily then, not hating those who hate us! among men who hate us let usdwell free from hatred!

198. Let us live happily then, free from ailments among the ailing! among men who are ailinglet us dwell free from ailments!

199. Let us live happily then, free from greed among the greedy! among men who are greedylet us dwell free from greed!

200. Let us live happily then, though we call nothing our own! We shall be like the bright gods,feeding on happiness!

201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victoryand defeat, he, the contented, is happy.

[198. The ailment here meant is moral rather than physical. Cf. Mahâbh. XII, 9924, samprasânto nirâmayah; 9925,yo 'sau prânântiko rogas tâm trishnâm tyagatah sukham.

200. The words placed in the mouth of the king of Videha, while his residence Mithilâ was in flames, are curiouslylike our verse; cf. Mahâbh. XII, 9917, Susukham vata gîvâmi yasya me nâsti kiñkana, Mithilâyâm pradîptâyâm na me dahyati kiñkana.'I live happily, indeed, for I have nothing; while Mithilâ is in flames, nothing of mine is burning.' Cf. Muir,Religious sentiments, p. 106.

The âbhassara, i.e. âbhâsvara, 'the bright gods,' are frequently mentioned. Cf. Burnouf, Introd. p. 611.

201. This verse is ascribed to Buddha, when he heard of the defeat of Agâtasatru by Prasenagit. It exists in theNorthern or Sanskrit and in the Southern or Pâli texts, i.e. in the Avadâna-sataka, in the Samyutta-nikâya. See Feer,Comptes Rendus, 1871, p. 44. and Journal As. 1880, p. 509. In the Avadâna-sataka, the Sanskrit version is--

Gayo vairam prasavati, duhkham sete parâgitah Upasântah sukham sete hitvâ gayaparâgayam.]

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202. There is no fire like passion; there is no losing throw like hatred; there is no pain like thisbody; there is no happiness higher than rest.

203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, thatis Nirvâna, the highest happiness.

[202. I take kali in the sense of an unlucky die which makes a player lose his game. A real simile seems wantedhere, as in verse 251, where, for the same reason, I translate graha by 'shark,' not by 'captivitas,' as Dr. Fausböllproposes. The same scholar translates kali in our verse by 'peccatum.' If there is any objection to translating kali inPâli by 'unlucky die,' I should still prefer to take it in the sense of the age of depravity, or the demon of depravity. Tojudge from Abhidhânappadîpikâ, 1106, kali was used for parâgaya, i.e. loss at game, a losing throw, and occurs inthat sense again in verse 252. The Chinese translation has, 'there is no distress (poison) worse than hate.' A similarverse occurs Mahâbh. Sântip. 175, v. 35.

'Body' for khandha is a free translation, but it is difficult to find any other rendering. The Chinese translation alsohas 'body.' According to the Buddhists each sentient being consists of five khandhas (skandha), or aggregates, theorganized body (rûpakhandha) with its four internal capacities of sensation (vedanâ), perception (sañgñâ),conception (samskâra), knowledge (vigñâna). See Burnouf, Introd. pp. 589, 634; Lotus, p. 335.

203. Samskâra is the fourth of the five khandhas, but the commentator takes it here, as well as in verse 255, for thefive khandhas together, in which case we can only translate it by 'body.' See also verse 278. Childers proposes'organic life'. (Notes on Dhammapada, p. 1). There is, however, another samskâra, that which follows inimediatelyupon avidyâ, 'ignorance,' as the second of the nidânas, or 'causes of existence,' and this too might be called thegreatest pain, considering that it is the cause of birth, which is the cause of all pain. Samskâra seems sometimes tohave a different and less techninal meaning, being used in the sense of conceptions, plans, desires, as, for instance,in verse 368, where sankhârânam khayam is used much like tamhâkhaya. Again, in his comment on verse 75,Buddhaghosa says, upadhiviveko sankhârasanganikam vinodeti; and again, upadhiviveko ka nirupadhînâmpuggalânam visankhâragatânâm.

For a similar sentiment, see Stanislas Julien, Les Avadânas, vol. i. p. 40, 'Le corps est la plus grande source desouffrance,' &c. I should say that the khandhas in verse 202 and the sankhâras in verse 203 are nearly, if not quite,synonymous. I should prefer to read gigakkhâ-paramâ as a compound. Gigakkhâ, or as it is written in one MS.,digakkhâ (Sk. gighatsâ), means not only 'hunger,' but 'appetite; desire.']

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204. Health is the greatest of gifts, contentedness the best riches; trust is the best ofrelationships, Nirvâna the highest happiness.

205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and freefrom sin, while he tastes the sweetness of drinking in the law.

206. The sight of the elect (Arya) is good, to live with them is always happiness; if a man doesnot see fools, he will be truly happy.

207. He who walks in the company of fools suffers a long way; company with fools, as with anenemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.

208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring,the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path ofthe stars.

[204. Childers translates, 'the best kinsman is a man you can trust.'

205. Cf. Suttanipâta, v. 256.

208. I should like to read sukho ka dhîrasamvâso.]

CHAPTER XVI.PLEASURE.

209. He who gives himself to vanity, and does not give himself to meditation, forgetting thereal aim (of life) and grasping at pleasure, will in time envy him who has exerted himself inmeditation.

210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what ispleasant is pain, and it is pain to see what is unpleasant.

211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothingand hate nothing, have no fetters.

212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knowsneither grief nor fear.

213. From affection comes grief, from affection comes fear; he who is free from affectionknows neither grief nor fear.

214. From lust comes grief, from lust comes fear; he who is free from lust knows neither griefnor fear.

215. From love comes grief, from love comes fear; he who is free from love knows neithergrief nor fear.

216. From greed comes grief, from greed comes fear; he who is free from greed knows neithergrief nor fear.

217. He who possesses virtue and intelligence,

[214. See Beal, Catena, p. 200.]

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who is just, speaks the truth, and does what is his own business, him the world will hold dear.

218. He in whom a desire for the Ineffable (Nirvâna) has sprung up, who is satisfied in hismind, and whose thoughts are not bewildered by love, he is called ûrdhvamsrotas (carriedupwards by the stream).

219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe fromafar.

220. In like manner his good works receive him who has done good, and has gone from thisworld to the other;--as kinsmen receive a friend on his return.

[218. Ûrdhvamsrotas or uddhamsoto is the technical name for one who has reached the world of the Avrihas(Aviha), and is proceeding to that of the Akanishthas (Akanittha). This is the last stage before he reaches theformless world, the Arûpadhâtu. (See Buddhaghosha's Parables, p. 123; Burnouf, Introduction, p. 599.) Originallyûrdhvamsrotas may have been used in a less technical sense, meaning one who swims against the stream, and is notcarried away by the vulgar passions of the world.]

CHAPTER XVII.ANGER.

221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferingsbefall the man who is not attached to name and form, and who calls nothing his own.

222. He who holds back rising anger like a rolling chariot, him I call a real driver; other peopleare but holding the reins.

223. Let a man overcome anger by love, let him overcome evil by good; let him overcome thegreedy by liberality, the liar by truth!

224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three stepsthou wilt go near the gods.

225. The sages who injure nobody, and who always control their body, they will go to theunchangeable place (Nirvâna), where, if they have gone, they will suffer no more.

226. Those who are ever watchful, who study day and night, and who strive after Nirvâna, theirpassions will come to an end.

227. This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent,

[221. 'Name and form' or 'mind and body' is the translation of nâma-rûpa, the ninth of the Buddhist Nidânas. Cf.Burnouf, Introduction, p. 501; see also Gogerly, Lecture on Buddhism, and Bigandet, The Life of Gaudama, p. 454.

223. Mahâbh. XII, 3550, asâdhum sadhunâ gayet. Cf. Ten Gâtakas, ed. Fausböll, p. 5.

227. It appears from the commentary that porânam and aggatanam are neuters, referring to what happened formerlyand what happens to-day, and that they are not to be taken as adjectives referring to âsînam, &c. The commentatormust have read atula instead of atulam, and he explains it as the name of a pupil whom Gautama addressed by thatname. This may be so (see note to verse 166); but atula may also be taken in the sense of incomparable (Mahâbh.XIII, 1937), and in that case we ought to supply, with Professor Weber, some such word as 'saw' or 'saying.']

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they blame him who speaks much, they also blame him who says little; there is no one on earthwho is not blamed.'

228. There never was, there never will be, nor is there now, a man who is always blamed, or aman who is always praised.

229., 230. But he whom those who discriminate praise continually day after day, as withoutblemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made ofgold from the Gambû river? Even the gods praise him, he is praised even by Brahman.

231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thybody practise virtue!

232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue,and practise virtue with thy tongue!

233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, andpractise virtue with thy mind!

234. The wise who control their body, who control their tongue, the wise who control theirmind, are indeed well controlled.

[230. The Brahman worlds are higher that the Deva worlds as the Brahman is higher than a Deva; see Hardy,Manual, p. 25; Burnouf, Introduction, pp. 134, 184.]

CHAPTER XVIII.IMPURITY.

235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee;thou standest at the door of thy departure, and thou hast no provision for thy journey.

236. Make thyself an island, work hard, be wise! When thy impurities are blown away, andthou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-placefor thee on the road, and thou hast no provision for thy journey.

238. Make thyself an island, work hard, be wise! When thy impurities are blown away, andthou art free from guilt, thou wilt not enter again into birth and decay.

239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities ofsilver one by one, little by little, and from time to time.

240. As the impurity which springs from the iron,

[235. Uyyoga seems to mean departure. See Buddhaghosa's commentary on verse 152, p. 319, l. 1; Fausböll, FiveGâtakas, p. 35.

236. 'An island,' for a drowning man to save himself; (see verse 25.) Dîpankara is the name of one of the formerBuddhas, and it is also used as an appellative of the Buddha, but is always derived from dîpo, 'a lamp.'

239. This verse is the foundation of the thirty-fourth section of the Sûtra of the forty-two sections; see Beal, Catena,p. 201; Sutta-nipâta, v. 962.]

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when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.

241. The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the bodyis sloth; the taint of a watchman, thoughtlessness.

242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evilways in this world and in the next.

243. But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants!throw off that taint, and become taintless!

244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, aninsulting, bold, and wretched fellow.

245. But life is hard to live for a modest man, who always looks for what is pure, who isdisinterested, quiet, spotless, and intelligent.

246. He who destroys life, who speaks untruth, who in this world takes what is not given him,who goes to another man's wife;

247. And the man who gives himself to drinking intoxicating liquors, he, even in this world,digs up his own root.

248. O man, know this, that the unrestrained are in a bad state; take care that greediness andvice do not bring thee to grief for a long time!

[244. Pakkhandin is identified by Dr. Fausböll with praskandin, one who jumps forward, insults, or, as Buddhaghosaexplains it, one who meddles with other people's business, an interloper. At all events, it is a term of reproach, and,as it would seem, of theological reproach.

246. On the five principal commandments which are recapitulated in verses 246 and 247, see Buddhaghosha'sParables, p. 153.

248. Cf. Mahâbhârata XII, 4055, yeshâm vrittis ka samyatâ. See also verse 307.]

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249. The world gives according to their faith or according to their pleasure: if a man frets aboutthe food and the drink given to others, he will find no rest either by day or by night.

250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by dayand by night.

251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, thereis no torrent like greed.

252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a manwinnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad diefrom the gambler.

253. If a man looks after the faults of others, and is always inclined to be offended, his ownpassions will grow, and he is far from the destruction of passions.

254. There is no path through the air, a man is not a Samana by outward acts. The world

[249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little,and who are exhorted not to be envious if others receive more than they themselves. Several of the Parablesillustrate this feeling.

251. Dr. Fausböll translates gaho by 'captivitas,' Dr. Weber by 'fetter.' I take it in the same sense as grâha in ManuVI, 78; and Buddhaghosa does the same, though he assigns to grâha a more general meaning, viz. anything thatseizes, whether an evil spirit (yakkha), a serpent (agagara), or a crocodile (kumbhîla).

Greed or thirst is represented as a river in Lalita-vistara, ed. Calc. p. 482, trishnâ-nadî tivegâ prasoshitâ megñânasûryena, 'the wild river of thirst is dried up by the sun of my knowledge.'

252. See Childers, Notes, p. 7; St. Matthew vii. 3.

253. As to âsava, 'appetite, passion,' see note to verse 39.

254. I have translated this verse very freely, and not in accordance with Buddhaghosa's commentary. Dr. Fausböllproposed to translate, 'No one who is outside the Buddhist community can walk through the air, but only a Samana;'and the same view is taken by Professor Weber, though he arrives at it by a different construction. Now it isperfectly true that the idea of magical powers (riddhi) which enable saints to walk through the air, &c., occurs in theDhammapada, see v. 175, note. But the Dhammapada may contain earlier and later verses, and in that case our versemight be an early protest on the part of Buddha against the belief in such miraculous powers. We know how Buddhahimself protested against his disciples being called upon to perform vulgar miracles. 'I command my disciples not towork miracles,' he said, 'but to hide their good deeds, and to show their sins' (Burnouf, Introd. p. 170). It would be inharmony with this sentiment if we translated our verse as I have done. As to bahira, I should take it in the sense of'external,' as opposed to adhyâtmika, or 'internal;' and the meaning would be, 'a Samana is not a Samana by outwardacts, but by his heart.' D'Alwis translates (p. 85): 'There is no footprint in the air; there is not a Samana out of thepale of the Buddhist community.'

Prapañka, which I have here translated by 'vanity,' seems to include the whole host of human weaknesses; cf. v. 196,where it is explained by tamhâditthimânapapañka; in our verse by tamhâdisu papañkesu: cf. Lalita-vistara, p. 564,anâlayam nishprapañkam anutpâdam asambhavam (dharmakakram). As to Tathâgata, a name of Buddha, cf.Burnouf, Introd. p. 75.]

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delights in vanity, the Tathâgatas (the Buddhas) are free from vanity.

255. There is no path through the air, a man is not a Samana by outward acts. No creatures areeternal; but the awakened (Buddha) are never shaken.

[255. Sankhâra for samskâra; cf. note to verse 203. Creature does not, as Mr. D'Alwis (p. 69) supposes, involve theChristian conception of creation.]

CHAPTER XIX.THE JUST.

256., 257. A man is not just if he carries a matter by violence; no, he who distinguishes bothright and wrong, who is learned and leads others, not by violence, but by law and equity, andwho is guarded by the law and intelligent, he is called just.

258. A man is not learned because he talks much; he who is patient, free from hatred and fear,he is called learned.

259. A man is not a supporter of the law because he talks much; even if a man has learnt little,but sees the law bodily, he is a supporter of the law, a man who never neglects the law.

260. A man is not an elder because his head is grey; his age may be ripe, but he is called 'Old-in-vain.'

261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurityand is wise, he is called an elder.

262. An envious, greedy, dishonest man does not become respectable by means of muchtalking only, or by the beauty of his complexion.

263. He in whom all this is destroyed, and taken out with the very root, he, when freed fromhatred and wise, is called respectable.

[259. Buddhaghosa here takes law (dhamma) in the sense of the four great truths, see note to verse 190. Coulddhammam kâyena passati mean, 'he observes the law in his acts?' Hardly, if we compare expressions like dhammamvipassato, v. 373.]

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264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can aman be a Samana who is still held captive by desire and greediness?

265. He who always quiets the evil, whether small or large, he is called a Samana (a quietman), because he has quieted all evil.

266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he whoadopts the whole law is a Bhikshu, not he who only begs.

267. He who is above good and evil, who is chaste, who with knowledge passes through theworld, he indeed is called a Bhikshu.

268., 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish

[265. This is a curious etymology, because it shows that at the time when this verse was written, the originalmeaning of sramana had been forgotten. Sramana meant originally, in the language br the Brahmans, a man whoperformed hard penances, from sram, 'to work hard,' &c. When it became the name of the Buddhist ascetics, thelanguage had changed, and sramana was pronounced samana. Now there is another Sanskrit root, sam, 'to quiet,'which in Pâli becomes likewise sam, and from this root sam, 'to quiet,' and not from sram, 'to tire,' did the popularetymology of the day and the writer of our verse derive the title of the Buddhist priests. The original form sramanabecame known to the Greeks as {Greek: Sarmanai}, that of samana as {Greek: Samanaioi}; the former throughMegasthenes, the latter through Bardesanes, 80-60 B.C. (See Lassen, Indische Alterthumskunde, II, 700.) TheChinese Shamen and the Tungusian Shamen come from the same source, though the latter has sometimes beendoubted. See Schott, Über die doppelte Bedeutung des Wortes Schamane, in the Philosophical Transactions of theBerlin Academy, 1842, p. 463 seq.

266-270. The etymologies here given of the ordinary titles of the followers of Buddha are entirely fanciful, and arecurious only as showing how the people who spoke Pâli had lost the etymological consciousness of their language.A Bhikshu is a beggar, i.e. a Buddhist friar who bas left his family and lives entirely on alms. Muni is a sage, henceSâkya-muni, a name of Gautama. Muni comes from man, 'to think,' and from muni comes mauna, 'silence.' Ariya,again, is the general name of those who embrace a religious life. It meant originally 'respectable, noble.' In verse 270it seems as if the writer wished to guard against deriving ariya from ari, 'enemy.' See note to verse 22.]

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and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is aMuni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.

270. A man is not an elect (Ariya) because he injures living creatures; because he has pity onall living creatures, therefore is a man called Ariya.

271., 272. Not only by discipline and vows, not only by much learning, not by entering into atrance, not by sleeping alone, do I earn the happiness of release which no worldling can know.Bhikshu, be not confident as long as thou hast not attained the extinction of desires.

[272. See Childers, Notes, p. 7.]

CHAPTER XX.THE WAY.

273. The best of ways is the eightfold; the best of truths the four words; the best of virtuespassionlessness; the best of men he who has eyes to see.

274. This is the way, there is no other that leads to the purifying of intelligence. Go on thisway! Everything else is the deceit of Mâra (the tempter).

275. If you go on this way, you will make an end of pain! The way was preached by me, whenI had understood the removal of the thorns (in the flesh).

276. You yourself must make an effort. The Tathâgatas (Buddhas) are only preachers. Thethoughtful who enter the way are freed from the bondage of Mâra.

277. 'All created things perish,' he who knows and sees this becomes passive in pain; this is theway to purity.

[273. The eightfold or eight-membered way is the technical term for the way by which Nirvâna is attained. (SeeBurnouf, Lotus, p. 519.) This very way constitutes the fourth of the Four Truths, or the four words of truth, viz.Duhkha, 'pain ;' Samudaya, 'origin;' Nirodha, 'destruction;' Mârga, 'road.' (Lotus, p. 517.) See note to verse 178. Foranother explanation of the Mârga, or 'way,' see Hardy, Eastern Monachism, p. 280.

274. The last line may mean, 'this way is the confusion of Mâra,' i.e. the discomfiture of Mâra.

275. The salyas, 'arrows or thorns,' are the sokasalya, 'the arrows of grief.' Buddha himself is called mahâsalya-hartâ,'the great remover of thorns.' (Lalita-vistara, p. 550; Mahâbh. XII, 5616.)

277. See v. 255.]

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278. 'All created things are grief and pain,' he who knows and sees this becomes passive inpain; this is the way that leads to purity.

279. 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the waythat leads to purity.

280. He who does not rouse himself when it is time to rise, who, though young and strong, isfull of sloth, whose will and thought are weak, that lazy and idle man will never find the way toknowledge.

281. Watching his speech, well restrained in mind, let a man never commit any wrong with hisbody! Let a man but keep these three roads of action clear, and he will achieve the way which istaught by the wise.

282. Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man whoknows this double path of gain and loss thus place himself that knowledge may grow.

283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (oflust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, youwill be rid of the forest and free!

[278. See v. 203.

279. Dhamma is here explained, like sankhâra, as the five khandha, i.e. as what constitutes a living body.

281. Cf. Beal, Catena, p. 159.

282. Bhûri was rightly translated 'intelligentia' by Dr. Fausböll. Dr. Weber renders it by 'Gedeihen,' but thecommentator distinctly explains it as 'vast knowledge,' and in the technical sense the word occurs after vidyâ andbefore medhâ, in the Lalita-vistara, p. 541.

283. A pun, vana meaning both 'lust' and 'forest.' See some mistaken remarks on this verse in D'Alwis, Nirvâna, p.86, and some good remarks in Childers, Notes, p. 7.]

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284. So long as the love of man towards women, even the smallest, is not destroyed, so long ishis mind in bondage, as the calf that drinks milk is to its mother.

285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace.Nirvâna has been shown by Sugata (Buddha).

286. 'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, anddoes not think of his death.

287. Death comes and carries off that man, praised for his children and flocks, his minddistracted, as a flood carries off a sleeping village.

288. Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whomdeath has seized.

289. A wise and good man who knows the meaning of this, should quickly clear the way thatleads to Nirvâna.

[285. Cf. Gâtaka, vol. i. p. 183.

286. Antarâya, according to the commentator, givitântarâya, i.e. interitus, death. In Sanskrit, antarita is used in thesense of 'vanished' or 'perished.'

287. See notes to verse 47, Thiessen, Kisâgotamî, p. 11, and Mahâbh. XII, 9944, 6540.]

CHAPTER XXI.MISCELLANEOUS.

290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the smallpleasure, and look to the great.

291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled inthe bonds of hatred, will never be free from hatred.

292. What ought to be done is neglected, what ought not to be done is done; the desires ofunruly, thoughtless people are always increasing.

293. But they whose whole watchfulness is always directed to their body, who do not followwhat ought not to be done, and who steadfastly do what ought to be done, the desires of suchwatchful and wise people will come to an end.

294. A true Brâhmana goes scatheless, though he have killed father and mother, and twovaliant kings, though he has destroyed a kingdom with all its subjects.

295. A true Brâhmana goes scatheless, though he have killed father and mother, and two holykings, and an eminent man besides.

[292. Cf. Beal, Catena, p. 264.

294, 295. These two verses are either meant to show that a truly holy man who, by accident, commits all thesecrimes is guiltless, or they refer to some particular event in Buddha's history. The commentator is so startled that heexplains them allegorically. Mr. D'Alwis is very indignant that I should have supposed Buddha capable of pardoningpatricide. 'Can it be believed,' he writes, 'that a Teacher, who held life, even the life of the minutest insect, nay, evena living tree, in such high estimation as to prevent its wanton destruction, has declared that the murder of aBrâhmana, to whom he accorded reverence, along with his own Sangha, was blameless?' D'Alwis, Nirvâna, p. 88.Though something might be said in reply, considering the antecedents of king Agâtasatru, the patron of Buddha, andstories such as that quoted by the commentator on the Dhammapada (Beal, l.c. p. 150), or in Der Weise und derThor, p. 306, still these two verses are startling, and I am not aware that Buddha has himself drawn the conclusion,which has been drawn by others, viz. that those who have reached the highest Sambodhi, and are in fact no longerthemselves, are outside the domain of good and bad, and beyond the reach of guilt. Verses like 39 and 412 admit ofa different explanation. Still our verses being miscellaneous extracts, might possibly have been taken from a work inwhich such an opinion was advanced, and I find that Mr. Childers, no mean admirer of Buddha, was not shocked bymy explanation. 'In my judgment,' he says, 'this verse is intended to express in a forcible manner the Buddhistdoctrine that the Arhat cannot commit a serious sin.' However, we have met before wilh far-fetched puns in theseverses, and it is not impossible that the native commentators were right after all in seeing some puns or riddles inthis verse. D'Alwis, following the commentary, explains mother as lust, father as pride, the two valiant klngs asheretical systems, and the realm as sensual pleasure, while veyyaggha is taken by him for a place infested wilh thetigers of obstruction against final beatitude. Some confirmation of this interpretation is supplied by a passage in thethird book of the Lankâvatâra-sûtra, as quoted by Mr. Beal in his translation of the Dhammapada, Introduction, p. 5.Here a stanza is quoted as having been recited by Buddha, in explanation of a similar startling utterance which hehad made to Mahâmati: 'Lust, or carnal desire, this is the Mother, Ignorance, this is the Father, The highest point of knowledge, this is Buddha,

All the klesas, these are the Rahats, The five skandhas, these are the Priests; To commit the five unpardonable sins Is to destroy these five And yet not suffer the pains of hell.'The Lankâvatâra-sûtra was translated into Chinese by Bodhiruki (508-511); when it was written is doubtful. See alsoGâtaka, vol. ii. p. 263.]

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296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day andnight are always set on Buddha.

297. The disciples of Gotama are always well awake, and their thoughts day and night arealways set on the law.

298. The disciples of Gotama are always well awake, and their thoughts day and night arealways set on the church.

299. The disciples of Gotama are always well awake, and their thoughts day and night arealways set on their body.

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300. The disciples of Gotama are always well awake, and their mind day and night alwaysdelights in compassion.

301. The disciples of Gotama are always well awake, and their mind day and night alwaysdelights in meditation.

302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is themonastery, painful are the houses; painful it is to dwell with equals (to share everything incommon), and the itinerant mendicant is beset with pain. Therefore let no man be an itinerantmendicant and he will not be beset with pain.

303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he isrespected.

304. Good people shine from afar, like the snowy

[302. This verse is difficult, and I give my translation as tentative only. Childers (Notes, p. 11) does not remove thedifficulties, and I have been chiefly guided by the interpretation put on the verse by the Chinese translator; Beal,Dhammapada, p. 137.]

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mountains; bad people are not seen, like arrows shot by night.

305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he,subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.

[305. I have translated this verse so as to bring it into something like harmony with the preceding verses. Vanânte,according to a pun pointed out before (v. 283), means both 'in the end of a forest,' and 'in the end of desires.']

CHAPTER XXII.THE DOWNWARD COURSE.

306. He who says what is not, goes to hell; he also who, having done a thing, says I have notdone it. After death both are equal, they are men with evil deeds in the next world.

307. Many men whose shoulders are covered with the yellow gown are ill-conditioned andunrestrained; such evil-doers by their evil deeds go to hell.

308. Better it would be to swallow a heated iron ball, like flaring fire, than that a badunrestrained fellow should live on the charity of the land.

309. Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation,an uncomfortable bed, thirdly, punishment, and lastly, hell.

[306. I translate niraya, 'the exit, the downward course, the evil path,' by 'hell,' because the meaning assigned to thatancient mythological name by Christian writers comes so near to the Buddhist idea of niraya, that it is difficult not tobelieve in some actual contact between these two streams of thought. See also Mahâbh. XII, 7176. Cf. Gâtaka, vol.ii. p. 416; Suttanipâta, v. 660.

307, 308. These two verses are said to be taken frorn the Vinaya-pitaka I, 4, 1; D'Alwis, Nirvâna; p. 29.

308. The charity of the land, i.e. the alms given, from a sense of religious duty, to every mendicant that asks for it.

309, 310. The four things rnentioned in verse 309 seem to be repeated in verse 310. Therefore, apuññalâbha, 'badfame,' is the same in both: gati pâpikâ must be niraya; danda must be nindâ, and râtî thokikâ explains theanikâmaseyyam. Buddhaghosa takes the same view of the meaning of anikâmaseyya, i.e. yathâ ikkhati evam seyyamalabhitvâ, anikkhitam parittakam eva kâlam seyyam labhati, 'not obtaining the rest as he wishes it, he obtains it, as hedoes not wish it, for a short time only.']

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310. There is bad reputation, and the evil way (to hell), there is the short pleasure of thefrightened in the arms of the frightened, and the king imposes heavy punishment; therefore let noman think of his neighbour's wife.

311. As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.

312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all thisbrings no great reward.

313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrimonly scatters the dust of his passions more widely.

314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is betterdone, for having done it, one does not repent.

315. Like a well-guarded frontier fort, with defences within and without, so let a man guardhimself. Not a moment should escape, for they who allow the right moment to pass, suffer painwhen they are in hell.

316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed ofwhat they ought to be ashamed of, such men, embracing false doctrines enter the evil path.

317. They who fear when they ought not to fear, and fear not when they ought to fear, suchmen, embracing false doctrines, enter the evil path.

[313. As to raga meaning 'dust' and 'passion,' see Buddhaghosha's Parables, pp. 65, 66.]

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318. They who forbid when there is nothing to be forbidden, and forbid not when there issomething to be forbidden, such men, embracing false doctrines, enter the evil path.

319. They who know what is forbidden as forbidden, and what is not forbidden as notforbidden, such men, embracing the true doctrine, enter the good path.

CHAPTER XXIII.THE ELEPHANT.

320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow:for the world is ill-natured.

321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is thebest among men, he who silently endures abuse.

322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but hewho tames himself is better still.

323. For with these animals does no man reach the untrodden country (Nirvâna), where atamed man goes on a tamed animal, viz. on his own well-tamed self.

324. The elephant called Dhanapâlaka, his temples running with sap, and difficult to hold, doesnot eat a morsel when bound; the elephant longs for the elephant grove.

[320. The elephant is with the Buddhists the emblem of endurance and self-restraint. Thus Buddha himseIf is calledNâga, 'the Elephant' (Lal. Vist. p. 553), or Mahânâga, 'the great Elephant' (Lal. Vist. p. 553), and in one passage(Lal. Vist. p. 554) the reason of this name is given, by stating that Buddha was sudânta, 'well-tamed,' like anelephant. He descended from heaven in the form of an elephant to be born on earth.

Cf. Manu VI, 47, ativâdâms titiksheta.

323. I read, as suggested by Dr. Fausböll, yath' attanâ sudantena danto dantena gakkhati' (cf. verse 160). The IndiaOffice MS. reads na hi etehi thânehi gakkheya agatam disam, yath' attânam sudantena danto dantena gakkhati. As tothânehi instead of yânehi, see verse 224.]

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325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool,like a hog fed on wash, is born again and again.

326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; butI shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.

327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like anelephant sunk in mud.

328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he maywalk with him, overcoming all dangers, happy, but considerate.

329. If a man find no prudent companion who walks with him, is wise, and lives soberly, lethim walk alone, like a king who has left his conquered country behind,--like an elephant in theforest.

330. It is better to live alone, there is no companionship with a fool; let a man walk alone, lethim commit no sin, with few wishes, like an elephant in the forest.

[326. Yoniso, i.e. yonisah, is rendered by Dr. Fausböll 'sapientiâ,' and this is the meaning ascribed to yoni by manyBuddhist authorities. But the reference to Hemakandra (ed. Boehtlingk and Rieu, p. 281) shows clearly that it meant'origin,' or 'cause.' Yoniso occurs frequently as a mere adverb, meaning 'thoroughly, radically' (Dhammapada, p.359), and yoniso manasikâra (Dhammapada, p. 110) means 'taking to heart' or 'minding thoroughly,' or, what isnearly the same, 'wisely.' In the Lalita-vistara, p. 41, the commentator has clearly mistaken yonisah, changing it toye 'niso, and explaining it by yamnisam, whereas M. Foucaux has rightly translated it by 'depuis l'origine.' ProfessorWeber suspected in yonisah a double entendre, but even grammar would show that our author is innocent of it. InLalita-vistara, p. 544, l. 4, ayonisa occurs in the sense of error.

328, 329. Cf. Suttanipâta, vv. 44, 45.]

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331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; agood work is pleasant in the hour of death; the giving up of all grief is pleasant.

332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant thestate of a Samana, pleasant the state of a Brâhmana.

333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainmentof intelligence, pleasant is avoiding of sins.

[332. The commentator throughout takes these words, like matteyyatâ, &c., to signify, not the status of a mother, ormaternity, but reverence shown to a mother.]

CHAPTER XXIV.THIRST.

334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like amonkey seeking fruit in the forest.

335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferingsincrease like the abounding Bîrana grass.

336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings falloff from him, like water-drops from a lotus leaf.

337. This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root ofthirst, as he who wants the sweet-scented Usîra root must dig up the Bîrana grass, that Mâra (thetempter) may not crush you again and again, as the stream crushes the reeds.'

338. As a tree, even though it has been cut down, is firm so long as its root is safe, and growsagain, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again andagain.

339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels,the

[334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148.

335. Bîrana grass is the Andropogon muricatum, and the scented root of it is called Usîra (cf. verse 337).

338. On Anusaya, i.e. Anusaya (Anlage), see Wassiljew, Der Buddhismus, p. 240 seq.

339. The thirty-six channels, or passions, which are divided by the commentator into eighteen external and eighteeninternal, are explained by Burnouf (Lotus, p. 649), from a gloss of the Gina-alankâra 'L'indication précise desaffections dont un Buddha acte indépendant, affections qui sont au nombre de dix-huit, nous est fourni par la glosed'un livre appartenant aux Buddhistes de Ceylan,' &c. Subhûti gives the right reading as manâpassavanâ; cf.Childers, Notes, p. 12.

Vâhâ, which Dr. Fausböll translates by 'equi,' may be vahâ, 'undae.' Cf. Suttanipâta, v. 1034.]

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waves will carry away that misguided man, viz. his desires which are set on passion.

340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see thecreeper springing up, cut its root by means of knowledge.

341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure,men undergo (again and again) birth and decay.

342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, theyundergo pain for a long time, again and again.

343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant driveout thirst, by striving after passionlessness for himself.

344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvâna) giveshimself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust),runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

[344. This verse seems again full of puns, all connected with the twofold meaning of vana, 'forest and lust.' Byreplacing 'forest' by 'lust,' we may translate: 'He who, when free from lust, gives himself up to lust, who, whenremoved from lust runs into lust, look at that man,' &c. Nibbana, 'though with a short a, may be intended to remindthe hearer of Nibbâna. The right reading is nibbanatho; see Childers, Notes, p. 8.]

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345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; farstronger is the care for precious stones and rings, for sons and a wife.

346. That fetter wise people call strong which drags down, yields, but is difficult to undo; afterhaving cut this at last, people leave the world, free from cares, and leaving desires and pleasuresbehind.

347. Those who are slaves to passions, run down with the stream (of desires), as a spider runsdown the web which he has made himself; when they have cut this, at last, wise people leave theworld free from cares, leaving all affection behind.

348. Give up what is before, give up what is behind, give up what is in the middle, when thougoest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter intobirth and decay.

349. If a man is tossed about by doubts, full of strong passions, and yearning only for what isdelightful, his thirst will grow more and more, and he will indeed make his fetters strong.

350. If a man delights in quieting doubts, and, always reflecting, dwells on what is notdelightful

[345. Apekhâ, apekshâ, 'care;' see Manu VI, 41, 49; Suttanipâta, v. 37; and Gâtaka, vol. ii. p. 140.

346. Paribbag, i.e. parivrag ; see Manu VI, 41.

347. The commentator explains the simile of the spider as follows: 'As a spider, after having made its thread-web,sits in the middle, and after killing with a violent rush a butterfly or a fly which has fallen in its circle, drinks itsjuice, returns, and sits again in the same place, in the same manner creatures who are given to passions, depraved byhatred, and maddened by wrath, run along the stream of thirst which they have made themselves, and cannot crossit,' &c.]

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(the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mâra.

351. He who has reached the consummation, who does not tremble, who is without thirst andwithout sin, he has broken all the thorns of life: this will be his last body.

352. He who is without thirst and without affection, who understands the words and theirinterpretation, who knows the order of letters (those which are before and which are after), hehas received his last body, he is called the great sage, the great man.

353. 'I have conquered all, I know all, in all conditions of life I am free from taint; I have leftall, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'

354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; thedelight in the law exceeds all delights; the extinction of thirst overcomes all pain.

355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirstfor pleasures destroys himself, as if he were his own enemy.

[352. As to nirutti, and its technical meaning among the Buddhists, see Burnouf, Lotus, p. 841. Fausböll translates'niruttis vocabulorum peritus,' which may be right, if we take nirutti in the sense of the language of the Scriptures.See note to verse 363. Could not sannipâta mean samhitâ or sannikarsha? Sannipâta occurs in the Sâkala-prâtisâkhya, but with a different meaning.

353. Cf. Suttanipâta, v. 210.

354. The dhammadâna, or 'gift of the law,' is the technical term for instruction in the Buddhist religion. SeeBuddhaghosha's Parables, p. 160, where the story of the Sakkadevarâga is told, and where a free rendering of ourverse is given.]

p. 84

356. The fields are damaged by weeds, mankind is damaged by passion: therefore a giftbestowed on the passionless brings great reward.

357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a giftbestowed on those who do not hate brings great reward.

358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a giftbestowed on those who are free from vanity brings great reward.

359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowedon those who are free from lust brings great reward.

CHAPTER XXV.THE BHIKSHU (MENDICANT).

360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, goodis restraint in the tongue.

361. In the body restraint is good, good is restraint in speech, in thought restraint is good, goodis restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

362. He who controls his hand, he who controls his feet, he who controls his speech, he who iswell controlled, he who delights inwardly, who is collected, who is solitary and content, him theycall Bhikshu.

363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches themeaning and the law, his word is sweet.

364. He who dwells in the law, delights in the law, meditates on the law, follows the law, thatBhikshu will never fall away from the true law.

365. Let him not despise what he has received,

[363. On artha and dharma, see Stanislas Julien, Les Avadânas, I, 217, note; 'Les quatre connaissances sont; 1°la connaissance du sens (artha); 2° la connaissance de la Loi (dharma); 3° la connaissance desexplications (niroukti); 4° la connaissance de l'intelligence (prâtibhâna).'

364. The expression dhammârâmo, 'having his garden or delight (Lustgarten) in the law,' is well matched by theBrahmanic expression ekârâma, i.e. nirdvandva (Mahâbh. XIII, 1930). Cf. Suttanipâta, v. 326; Dhammapada, v. 32.]

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nor ever envy others: a mendicant who envies others does not obtain peace of mind.

366. A Bhikshu who, though he receives little, does not despise what he has received, even thegods will praise him, if his life is pure, and if he is not slothful.

367. He who never identifies himself with name and form, and does not grieve over what is nomore, he indeed is called a Bhikshu.

368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reachthe quiet place (Nirvâna), cessation of natural desires, and happiness.

369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion andhatred thou wilt go to Nirvâna.

370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escapedfrom the five fetters, he is called Oghatinna, 'saved from the flood.'

371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what givespleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and thatthou mayest not cry out when burning, 'This is pain.'

[367. Nâmarûpa is here used again in its technical sense of mind and body, neither of which, however, is with theBuddhists âtman, or 'self.' Asat, 'what is not,' may therefore mean the same as nâmarûpa, or we may take it in thesense of what is no more, as, for instance, the beauty or youth of the body, the vigour of the mind, &c.

368. See Childers, Notes, p. 11.

371. The swallowing of hot iron balls is considered as a punishment in hell; see verse 308. Professor Weber hasperceived the right meaning of bhavassu, which can only be bhâvayasva, but I doubt whether the rest of hisrendering is right, for who would swallow an iron ball by accident?]

p. 87

372. Without knowledge there is no meditation, without meditation there is no knowledge: hewho has knowledge and meditation is near unto Nirvâna.

373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a morethan human delight when he sees the law clearly.

374. As soon as he has considered the origin and destruction of the elements (khandha) of thebody, he finds happiness and joy which belong to those who know the immortal (Nirvâna).

375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses,contentedness, restraint under the law; keep noble friends whose life is pure, and who are notslothful.

376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight hewill make an end of suffering.

377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O yeBhikshus!

378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and hasrejected the baits of the world, he is called quiet.

379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wiltthou live happily, O Bhikshu!

380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchantcurbs a good horse.

[372. Cf. Beal, Catena, p. 247.

375. Cf. Suttanipâta, v. 337.]

p. 88

381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quietplace (Nirvâna), cessation of natural desires, and happiness.

382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens upthis world, like the moon when free from clouds.

[381. See verse 368. D'Alwis translates, 'dissolution of the sankhâras (elements of existence).']

CHAPTER XXVI.THE BRÂHMANA (ARHAT).

383. Stop the stream valiantly, drive away the desires, O Brâhmana! When you haveunderstood the destruction of all that was made, you will understand that which was not made.

384. If the Brâhmana has reached the other shore in both laws (in restraint and contemplation),all bonds vanish from him who has obtained knowledge.

385. He for whom there is neither this nor that shore, nor both, him, the fearless andunshackled, I call indeed a Brâhmana.

386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attainedthe highest end, him I call indeed a Brâhmana.

387. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, theBrâhmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour dayand night.

388. Because a man is rid of evil, therefore he is called Brâhmana; because he walks quietly,therefore he is called Samana; because he has sent away his own impurities, therefore he iscalled Pravragita (Pabbagita, a pilgrim).

[385. The exact meaning of the two shores is not quite clear, and the commentator who takes them in the sense ofinternal and external organs of sense can hardly be right. See verse 86.

388. These would-be etytmologies are again interesting as showing the decline of the etymlological life of thespoken language of India at the time when such etymologies became possible. In order to derive Brâhmana fromvâh, it must have been pronounced bâhmano; vâh, 'to remove,' occurs frequently in the Buddhistical Sanskrit. Cf.Lal. Vist. p. 551, l. 1; 553, l. 7. See note to verse 265.]

p. 90

389. No one should attack a Brâhmana, but no Brâhmana (if attacked) should let himself fly athis aggressor! Woe to him who strikes a Brâhmana, more woe to him who flies at his aggressor!

390. It advantages a Brâhmana not a little if he holds his mind back from the pleasures of life;when all wish to injure has vanished, pain will cease.

391. Him I call indeed a Brâhmana who does not offend by body, word, or thought, and iscontrolled on these three points.

392. After a man has once understood the law as taught by the Well-awakened (Buddha), lethim worship it carefully, as the Brâhmana worships the sacrificial fire.

393. A man does not become a Brâhmana by his platted hair, by his family, or by birth; inwhom there is truth and righteousness, he is blessed, he is a Brâhmana.

394. What is the use of platted hair, O fool! what of the raiment of goat-skins? Within theethere is ravening, but the outside thou makest clean.

395. The man who wears dirty raiments, who is

[390. I am afraid I have taken too much liberty with this verse. Dr. Fausböll translates, 'Non Brâhmanae hoc paulomelius, quando retentio fit mentis a jucundis.'

393. Fausböll proposes to read gakkâ (gâtyâ). 'Both' in the first edition of my translation was a misprint for 'birth.'

394. I have not copied the language of the Bible more than I was justified in. The words are abbhantaran tegahanam, bâhiram parimaggasi, 'interna est abyssus, externum mundas.' Cf. Gâtaka, vol. i. p. 481.

395. The expression Kisan dhamanisanthatam is the Sanskrit krisam dhamanîsantatam, the frequent occurrence ofwhich in the Mahâbhârata has been pointed out by Boehtlingk, s.v. dhamani. It looks more like a Brâhmanic thanlike a Buddhist phrase.]

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emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeeda Brâhmana.

396. I do not call a man a Brâhmana because of his origin or of his mother. He is indeedarrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed aBrâhmana.

397. Him I call indeed a Brâhmana who has cut all fetters, who never trembles, is independentand unshackled.

398. Him I call indeed a Brâhmana who has cut the strap and the thong, the chain with all thatpertains to it, who has burst the bar, and is awakened.

399. Him I call indeed a Brâhmana who, though he has committed no offence, enduresreproach, bonds, and stripes, who has endurance for his force, and strength for his army.

400. Him I call indeed a Brâhmana who is free from anger, dutiful, virtuous, without appetite,who is subdued, and has received his last body.

[396. From verse 396 to the first half of verse 423, the text of the Dhammapada agrees with the text of theVasishtha-Bharadvâgasûtra. These verses are translated by D'Alwis in his Nirvâna, pp. 113-118, and again byFausböll, Suttanipâta, v. 620 seq.

The text contains puns on kiñkana, which means 'wealth,' but also 'attachment;' cf. Childers, s.v.

398. D'Alwis points out a double entendre in these words. Nandhi may be either the strap that goes round a drum, orenmity; varatta may be either a thong or attachment; sandâna either chain or scepticism; sabanakkamam either dueorder or all its concomitants; paligha either bar or ignorance.

399. The exact meaning of balânîka is difficult to find. Does it mean, possessed of a strong army, or facing a force,or leading a force?]

p. 92

401. Him I call indeed a Brâhmana who does not cling to pleasures, like water on a lotus leaf,like a mustard seed on the point of a needle.

402. Him I call indeed a Brâhmana who, even here, knows the end of his suffering, has putdown his burden, and is unshackled.

403. Him I call indeed a Brâhmana whose knowledge is deep, who possesses wisdom, whoknows the right way and the wrong, and has attained the highest end.

404. Him I call indeed a Brâhmana who keeps aloof both from laymen and from mendicants,who frequents no houses, and has but few desires.

405. Him I call indeed a Brâhmana who finds no fault with other beings, whether feeble orstrong, and does not kill nor cause slaughter.

406. Him I call indeed a Brâhmana who is tolerant with the intolerant, mild with fault-finders,and free from passion among the passionate.

407. Him I call indeed a Brâhmana from whom anger and hatred, pride and envy have droptlike a mustard seed from the point of a needle.

408. Him I call indeed a Brâhmana who utters true speech, instructive and free from harshness,so that he offend no one.

409. Him I call indeed a Brâhmana who takes nothing in the world that is not given him, be itlong or short, small or large, good or bad.

410. Him I call indeed a Brâhmana who fosters no desires for this world or for the next, has noinclinations, and is unshackled.

[405. On tasa and thâvara, see Childers, s.v., and D'Alwis, Nirvâna, p. 115. On danda, 'the rod,' see HibbertLectures, p. 355, note.]

p. 93

411. Him I call indeed a Brâhmana who has no interests, and when he has understood (thetruth), does not say How, how? and who has reached the depth of the Immortal.

412. Him I call indeed a Brâhmana who in this world is above good and evil, above thebondage of both, free from grief from sin, and from impurity.

413. Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, andin whom all gaiety is extinct.

414. Him I call indeed a Brâhmana who has traversed this miry road; the impassable world andits vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free fromdoubts, free from attachment, and content.

415. Him I call indeed a Brâhmana who in this world, leaving all desires, travels about withouta home, and in whom all concupiscence is extinct.

416. Him I call indeed a Brâhmana who, leaving all longings, travels about without a home,and in whom all covetousness is extinct.

417. Him I call indeed a Brâhmana who, after leaving all bondage to men, has risen above all

[411. Akathankathi is explained by Buddhaghosa as meaning, 'free from doubt or hesitation.' He also useskathankathâ in the sense of 'doubt' (verse 414). ln the Kâvyâdarsa, III, 17, the commentator explains akatham bykathârahitam, nirvivâdam, which would mean, 'without a kathâ, a speech, a story without contradiction,unconditionally.' From our passage, however, it seems as if kathankathâ was a noun derived from kathankathayati,'to say How, how?' so that neither the first nor the second element had anything to do with kath, 'to relate;' and inthat case akatham, too, ought to be taken in the sense of 'without a Why.'

412. See verse 39. The distinction between good and evil vanishes when a man has retired from the world, and hasceased to act, longing only for deliverance.]

p. 94

bondage to the gods, and is free from all and every bondage.

418. Him I call indeed a Brâhmana who has left what gives pleasure and what gives pain, whois cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

419. Him I call indeed a Brâhmana who knows the destruction and the return of beingseverywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

[418. Upadhi, if not used in a technical sense, is best translated by 'passions or affections.' Technically there are fourupadhis or substrata, viz. the kandhas, kâma, 'desire,' kilesa, 'sin,' and kamma, 'work.' The Brâhmana may be callednirupadhi, as being free from desire, misery, and work and its consequences, but not yet of the kandhas, which endthrough death only. The commentator explains nirupadhi by nirupakkilesa, 'free from sin.' See Childers, s.v.nibbâna, p. 268 a.

419. Sugata is one of those many words in Buddhist literature which it is almost impossible to translate, becausethey have been taken in so many acceptations by the Buddhists themselves. Sugata etymologically means 'one whohas fared well,' sugati means 'happiness and blessedness.' It is wrong to translate it literally by 'welcome,' for that inSanskrit is svâgata; and we cannot accept Dr. Eitel's staternent (Handbook, p. 138) that sugata stands incorrectly forsvâgata. Sugata is one of the not very numerous technical terms in Buddhism for which hitherto we know of no

antecedents in earlier Brahmanism. It may have been used in the sense of 'happy and blessed,' but it never became atitle, while in Buddhism it has become, not only a title, but almost a proper name of Buddha. The same applies totathâgata, lit. 'thus come,' but used in Sanskrit very much like tathâvidha, in the sense of talis, while in Buddhism itmeans a Buddha. There are of course many interpretations of the word, and many reasons are given why Buddhasshould be called Tathâgata (Burnouf, Introduction, p. 75, &c.) Boehtlingk s.v. supposed that, because Buddha had somany predicates, he was, for the sake of brevity, called 'such a one as he really is.' I think we may go a step further.Another word, tâdrisa, meaning talis, becomes in Pâli, under the form of tâdi, a name of Buddha's disciples, andafterwards of Buddha himself. If applied to Buddha's disciples, it may have meant originally 'such as he,' i.e. hisfellows; but when applied to Buddha himself, it can only mean 'such a one,' i.e. 'so great a man.' The Sanskritmârsha is probably the Pâli mâriso, which stands for mâdiso, Sk. mâdrisa, 'like me,' used in Pâli when a superioraddresses others as his equals, and afterwards changed into a mere title of respect.]

p. 95

420. Him I call indeed a Brâhmana whose path the gods do not know, nor spirits (Gandharvas),nor men, whose passions are extinct, and who is an Arhat (venerable).

421. Him I call indeed a Brâhmana who calls nothing his own, whether it be before, behind, orbetween, who is poor, and free from the love of the world.

422. Him I call indeed a Brâhmana, the manly, the noble, the hero, the great sage, theconqueror, the impassible, the accomplished, the awakened.

423. Him I call indeed a Brâhmana who knows his former abodes, who sees heaven and hell,has reached the end of births, is perfect in knowledge, a sage, and whose perfections are allperfect.

THE SUTTA-NIPÂTAA COLLECTION OF DISCOURSES

BEING ONE OF THE CANONICAL BOOKS OF THEBUDDHISTS

TRANSLATED FROM PÂLI

BY

V. FAUSBÖLL

Oxford, the Clarendon Press

[1881]

{scanned, proofread, and formatted by Christopher M. Weimer, March 2002}

Vol. X Part II of The Sacred Books of the East

translated by various Oriental scholars and edited by F. Max Müller

CONTENTS.

PAGE

INTRODUCTION TO SUTTA-NIPÂTA xi

I. URAGAVAGGA 1

1. Uragasutta 1

2. Dhaniyasutta 3

3. Khaggavisânasutta 6

4. Kasibhâradvâgasutta 11

5. Kundasutta 15

6. Parâbhavasutta 17

7. Vasalasutta 20

8. Mettasutta 24

9. Hemavatasutta 25

10. Âlavakasutta 29

11. Vigayasutta 32

12. Munisutta 33

II. KÛLAVAGGA 37

1. Ratanasutta 37

2. Âmagandhasutta 40

3. Hirisutta 42

4. Mahâmangalasutta 43

5. Sûkilomasutta 45

6. Dhammakariyasutta or Kapilasutta 46

7. Brâhmanadhammikasutta 47

8. Nâvâsutta 52

9. Kimsîlasutta 54

10. Utthânasutta 55

11. Râhulasutta 55

12. Vangîsasutta 51

13. Sammâparibbâganiyasutta 60

14. Dhammikasutta 62

III. MAHÂVAGGA 67

1. Pabbaggâsutta 67

2. Padhânasutta 69

3. Subhâsitasutta 72

4. Sundarikabhâradvâgasutta 74

5. Mâghasutta 80

6. Sabhiyasutta 85

7. Selasutta 96

8. Sallasutta 106

9. Vâsetthasutta 108

10. Kokâliyasutta 118

11. Nâlakasutta 124

12. Dvayatânupassanâsutta 131

IV. ATTHAKAVAGGA 146

1. Kâmasutta 146

2. Guhatthakasutta 147

3. Dutthatthakasutta 148

4. Suddhatthakasutta 150

5. Paramatthakasutta 152

6. Garâsutta 154

7. Tissametteyyasutta 156

8. Pasûrasutta 157

9. Mâgandiyasutta 159

10. Purâbhedasutta 162

11. Kalahavivâdasutta 164

12. Kûlaviyûhasutta 167

13. Mahâviyûhasutta 171

14. Tuvatakasutta 174

15. Attadandasutta 177

16. Sâriputtasutta 180

V. PÂRÂYANAVAGGA 184

1. Vatthugâthâ 184

2. Agitamânavapukkhâ 190

3. Tissametteyyamânavapukkhâ 191

4. Punnakamânavapukkhâ 192

5. Mettagûmânavapukkhâ 193

6. Dhotakamânavapukkhâ 196

7. Upasîvamânavapukkhâ 197

8. Nandamânavapukkhâ 199

9. Hemakamânavapukkhâ 201

10. Todeyyamânavapukkhâ 202

11. Kappamânavapukkhâ 203

12. Gatukannimânavapukkhâ 204

13. Bhadrâvudhamânavapukkhâ 205

14. Udayamânavapukkhâ 206

15. Posâlamânavapukkhâ 207

16. Mogharâgamânavapukkhâ 208

17. Pingiyamânavapukkhâ 209

Index 215

EXPLANATION OF WORDS

the meaning of which is not always given in the translation.

Âgîvika,

one belonging to a sect of naked ascetics.

Arahat,

a holy man, a saint.

Ariya,

noble.

Bhagavat,

worshipful; blessed, a name of a Buddha.

Bhikkhu,

a mendicant.

Brahman,

the supreme god of the Hindus.

Brâhmana,

a sage.

Buddha,

enlightened, a name of certain holy men who have freed themselves from existence, particularlyof Samana Gotama.

Dhamma,

tenet, doctrine, custom, law, religion, virtue, thing.

Gahattha,

Gihin, a householder.

Gotama,

a name of the last Buddha.

Gatila,

an ascetic wearing clotted hair.

Gina,

a conqueror, a name of a Buddha.

Isi,

a sage.

Khattiya,

a warrior, a prince.

Kandâla,

an outcast.

Mâra,

a name of the king of death, the devil.

Muni,

a thinker, a sage.

Nâga,

an eminent man; sinless?

Namuki

= Mâra.

Nibbâna,

extinction, the state of bliss of the Buddhist.

Nigantha,

a naked ascetic.

Pabbaggâ,

leaving the world, embracing ascetic life, taking the robe.

Pabbagita,

an ascetic, having taken the robe.

Paribbâga,

Paribbâgaka, a wandering mendicant.

Sakka = Sakya,

belonging to the Sakya tribe.

Sakyamuni,

the Sakya sage, a name of Buddha.

Samana,

an ascetic.

Samkhârâ,

all compound things, the material world.

Samsâra,

revolution, transmigration.

Sâvaka,

a hearer, a follower, a disciple of Buddha, including both laity and clergy.

Sekha,

a novice, student.

Sudda,

a man of the servile caste.

Sugata,

happy, a name of a Buddha.

Thera,

an elder, a senior priest.

Titthiya,

an ascetic adhering to a certain system of philosophy.

Upadhi,

the elements of the world.

Upâsaka,

a follower, a lay devotee.

Upasampadâ,

priest's orders.

Vessa, Vessika,

a man of the third caste.

Yakkha,

a giant, a malignant spirit.

INTRODUCTIONTO

THE SUTTA-NIPÂTA. THE Collection of Discourses, Sutta-Nipâta, which I have here translated[1], is very remarkable,as there can be no doubt that it contains some remnants of Primitive Buddhism. I consider thegreater part of the Mahâvagga, and nearly the whole of the Atthakavagga as very old. I havearrived at this conclusion from two reasons, first from the language, and secondly from thecontents.

1. We not only find here what we meet with in other Pâli poetry, the fuller Vedic forms ofnouns and verbs in the plural, as avîtatamhâse, panditâse, dhammâse, sitâse, upatthitâse,pavâdiyâse, &c., and karâmase, asmase, sikkhissâmase; the shorter Vedic plurals and theinstrumental singular of nouns, as vinikkhayâ, lakkhanâ for vinikkhayâni, lakkhanâni, mantâ,pariññâ, vinayâ, lâbhakamyâ for mantâya, &c.; Vedic infinitives, as vippahâtave, sampayâtave,unnametave; contracted (or sometimes old) forms, as santyâ, gakkâ, duggakkâ, sammukkâ,titthyâ, thiyo, parihîrati for santiyâ, gâtiyâ, sammutiyâ, titthiyâ, itthiyo, parihariyati, by the sideof protracted forms, such as âtumânam; but also some unusual (sometimes old) forms and words,as apukkhasi, sagghasi[2] = sakkhissasi, sussam = sunissâmi (Sansk. sroshyâmi), pâva and pâvâ =vadati, pavekkhe = paveseyya, parikissati = parikilissati, vineyya, vikeyya, nikkheyya, pappuyya,= vinayitvâ, &c., datthu = disvâ (S. drishtvâ), atisitvâ = atikkamitvâ, anuvikka = anuviditvâ,paribbasâna = vasamâna, amhanâ (S. asmanâ) = pâsânena, vâkîbhi, katubbhi, rattamahâbhi, ise(vocative), suvâmi = sâmi, maga = miga,

[1. Sir M. Coomâra Swâmy's translation of part of the book has been a great help to me. I hope shortly to publish thePâli text.

2. C reads pagghasi.]

p. xii

tumo = so, parovara = parâvara, bhûnahu = bhûtihanaka, upaya, âmagandha, dhona, vyappatha,vyappathi, vevikkhâ, visenibhûta, visenikatvâ, patiseniyanti. Sometimes we meet also withdifficult and irregular constructions, and very condensed expressions. All this proves, I think,that these parts of the book are much older than the Suttas in which the language is not onlyfluent, but of which some verses are even singularly melodious.

2. In the contents of the Suttanipâta we have, I think, an important contribution to the rightunderstanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but ofthe life of hermits in its first stage. We have before us not the systematizing of the later Buddhistchurch, but the first germs of a system, the fundamental ideas of which come out with sufficient

clearness. From the Atthakavagga especially it is evident where Buddha takes his stand inopposition to Philosophy (ditthi = darsana).

Indian society at the time of Buddha had two large and distinguished religious sects, Samanasand Brâhmanas. This is apparent from several passages where they are mentioned together; forinstance, Vinaya, ed. Oldenberg, II, p. 295; Grimblot, Sept Suttas Pâlis, p. ix, 8 &c., 118 &c.,158 &c., 306 &c., 309; Dhammapada, p. 392; Suttanipâta; vv. 99, 129, 189, 440, 529, 859, 1078;Sabhiyasutta, at the beginning; the Inscriptions of Asoka; Mahâbhâshya, II, 4, 9 (fol. 398 a);Lalita Vistara, pp. 309, l. 10, 318, l. 18, 320, l. 20; and lastly, Megasthenes (Schwanbeck, p. 45),{Greek: dúo génh figodófwn, wn toùs mèn Braxmanas kalei, toùs dè Sarmanas}.

Famous teachers arose and gathered around them flocks of disciples. As such are mentionedPûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakarnbali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta[1]; see Suttanipâta, p. 86; Mahâparinibbânasutta, ed.Childers, p. 58; Vinaya II, p. 111; Grimblot, Sept Suttas Pâlis, p. 114, &c.; Milindapañha, ed.Trenckner, p. 4. Besides these there is Bâvari (Suttanipâta, p. 184), and his disciples Agita,Tissametteyya, Punnaka, Mettagû, Dhotaka, Upasîva, Nanda,

[1. Cf. Indian Antiquary, 1880, p. 158.]

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Hemaka, Todeyya, Kappa, Gatukannin, Bhadrâvudha, Udaya, Posâla, Mogharâgan (Pingiya, vv.1006-1008; Sela, p. 98), and, Kankin, Târukkha, Pokkharasâti, Gânussoni, Vâsettha, andBhâradvâga, p. 109.

We learn that there were four kinds of Samanas, viz. Maggaginas, Maggadesakas (orMaggadesins, Maggagghâyins), Maggagîvins, and Maggadûsins, vv. 83-88. Among theseSamanas disputes arose, vv. 828, 883-884; a number of philosophical systems were formed, andat the time of Buddha there were as many as sixty-three of them, v. 538. These systems aregenerally designated by ditthi, vv. 54, 151, 786, 837, 851, &c.; or by ditthigata, vv. 834, 836,913; or by ditthasuta, v. 778; or by dittha, suta, and muta, vv. 793, 813, 914; or by dittha, suta,sîlavata[1], and muta, vv. 790, 797-798, 836, 887, 1080. The doctrines themselves are calledditthinivesa, v. 785; or nivesana, vv. 209, 470, 801, 846; or vinikkhaya, vv. 838, 866, 887, 894;and he who entertains any of them, is called nivissavâdin, vv. 910, 913.

What is said of the Samanas seems mostly to hold good about the Brâhmanas also. They tooare called disputatious, vâdasîla, v. 381, &c., p. 109; and three kinds of them are mentioned, viz.Titthiyas, Âgîvikas, and Niganthas, vv. 380, 891-892. ln contradistinction to the Samanas theBrâhmanas are designated as Teviggas, vv. 594, 1019; they are Padakas, Veyyâkaranas, andperfect in Gappa, Nighandu, Ketubha, Itihâsa, &c., v. 595, p. 98. They are called friends of thehymns, v. 139; well versed in the hymns, v. 976; and their principal hymn is Sâvitti[2], vv. 568,456. They worship and make offerings to the fire, pp. 74, 20. In Brâhmanadhammikasutta theancient and just Brâhmanas are described in opposition to the later

[1. I am not sure whether sîlavata is to be understood as one notion or two. It is generally written in one word, but atp. 109 Vâsettha says, when one is virtuous and endowed with works, he is a Brâhmana, yato kho bho sîlavâ ka hotivatasampanno ka ettâvatâ kho brâhmano hoti. Sîlavata, I presume, refers chiefly to the Brâhmanas.

2. From v. 456 we see that Buddha has rightly read vareniyam as the metre requires; but I must not omit to mentionthat the Commentator understands by Sâvitti the Buddhistic formula: Buddham saranam gakkhâmi, Dhammamsaranam gakkhâmi, Samgham saranam gakkhâmi, which, like Sâvitti, contains twenty-four syllables.]

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Brâhmanas, who slay innocent cows and have acquired wealth through the favour of the kings.vv. 307, 308, 311, 302[1].

All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comesfrom philosophical views, from tradition, and from virtuous works, and in many other ways, v.1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892.

Buddha himself has, it is true, sprung from the Samanas: he is called Samana Gotama, p. 96; heshines like a sun in the midst of the Samanas, v. 550; and intercourse with Samanas is said to bethe highest blessing, v. 265. But Buddha has overcome all their systems, v. 538; there is nothingwhich has not been seen, heard, or thought by him, and nothing which has not been understoodby him, v. 1121. All the disputatious Brâhmanas do not overcome him in understanding, v. 380;and he asserts that no one is purified and saved by philosophy or by virtuous works, vv. 1079,839. Sanctification, in fact, does not come from another, vv. 773, 790, 813; it can be attainedonly by going into the yoke with Buddha, v. 834; by believing in him and in the Dhamma of theSaints, vv. 183, 185, 370, 1142; on the whole, by being what Buddha is.

What then is Buddha?

First he is a Visionary, in the good sense of the word; his knowledge is intuitive. 'Seeingmisery,' he says, 'in the philosophical views, without adopting any of them, searching for truth, Isaw inward peace,' vv. 837, 207. And again, 'He, a conqueror unconquered, saw the Dhammavisibly, without any traditional instruction,' vv. 934, 1052, 1065. He teaches an instantaneous, animmediate religious life, vv. 567, 1136. He is called kakkhumat, endowed with an eye, clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028, 1115, 1127; samantakakkhu, the all-seeing,vv. 1062, 1068; and as such he has become an eye to the world, v. 599. He sees the subtlemeaning of things, vv. 376, 175; he is, in one word, Sambuddha, the perfectly-enlightened, vv.177, 555, 596, 992; and by knowledge he is delivered, vv. 1106,

[1. Besides the religious Brâhmanas some secular Brâhmanas are mentioned, p. 11.]

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727, 733. Existence is aviggâ, ignorance, v. 729; viggâ, knowledge, is the extinction of theworld, v. 730.

Secondly, he is an Ascetic, a Muni[1], one that forsakes othe world and wanders from the houseto the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. Anascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; hedoes not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he isindifferent to learning, v. 911; he does not cling to good and evil, vv. 520, 547, 790; he has cutoff all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; andpossessionless, akiñkana, vv. 175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v.855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861.He has reached peace, vv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he hasgone to immortal peace, the unchangeable state of Nibbâna, v. 203. And how is this state broughtabout? By the destruction of consciousness, vv. 734-735. And how does consciousness cease?By the cessation of sensation, vv. 1109-1110; by being without breathing, vv. 1089-1090[2].

1. What then is sin according to Buddha?

Subjectively sin is desire, in all its various forms, vv. 923, 1103; viz. desire tor existencegenerally, vv. 776, 1059, 1067, and especially for name and form, i.e. individual existence, vv.354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for aslong as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354;the realm of Mâra, vv. 164, 1145. Those who continually go to samsâra with birth and death, arethe ignorant, v. 729.

[1. Buddha is sometimes styled the great Isi, vv. 1060, 1082; sometimes a Muni, vv. 164, 700; sometimes aBrâhmana, v. 1064; sometimes a Bhikkhu, vv. 411, 415; and all these appellations are used synonymously, vv. 283,284, 1064, 1056, 843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book, especially in the Uraga-,Muni-, Râhula-, Sammâparibbâganiya-, Dhammika-, Nâlaka-, Purâbheda-, Tuvataka-, Attadanda-, and Sâriputta-suttas.

2. This system ends, it will be seen from this, like other ascetic systems, in mysticism.]

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But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter,and consequently the human body is looked upon as a contemptible thing. See Vigayasutta, p.32.

2. And what is bliss?

Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv.1065-1066, 1069, 1084, 1108, 838-839.

Objectively, it is emancipation from body and matter. One must destroy the elements ofexistence, upadhî, vv. 373, 546, 1050, 1056; and leave the body behind, that one may not cometo exist again, vv. 1120, 1122, 761. The ignorant only create upadhî, v. 1050, and go again andagain to samsâra, v. 729. The wise do not enter time, kappa, vv. 521, 535, 860; they look uponthe world as void, v. 1118; hold that there is nothing really existing, v. 1069; and those whoseminds are disgusted with a future existence, the wise who have destroyed their seeds (of

existence), go out like a lamp, vv. 234, 353-354. As a flame, blown about by the violence of thewind, goes out, and cannot be reckoned (as existing), even so a Muni, delivered from name andbody, disappears, and cannot be reckoned (as existing), v. 1073. For him who has disappeared,there is no form; that by which they say he is, exists for him no longer, v. 1075.

'Exert thyself, then, O Dhotaka,'--so said Bhagavat,--'being wise and thoughtful in this world,let one, having listened to my utterance, learn his own extinction,' v. 1061.

Tena h' âtappam karohi,--Dhotakâ 'ti Bhagavâ,-- idh' eva nipako sato ito sutvâna nigghosam sikkhe nibbânam attano.

With this short sketch of the contents of the Suttanipâta for a guide, I trust it will be easy tounderstand even the more obscure parts of the book.

V. FAUSBÖLL.

COPENHAGEN, Sept. 13, 1880.

I. URAGAVAGGA.

1. URAGASUTTA.The Bhikkhu who discards all human passions is compared to a snake that casts his skin.--Text and translation in Fr.Spiegel's Anecdota Pâlica.

1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison ofthe snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake(quits its) old worn out skin. (1)

2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, afterdiving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) oldworn out skin. (2)

3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, thatBhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3)

4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds,that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4)

5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5)

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6. He in whose breast there are no feelings of anger, who has thus overcome reiteratedexistence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.(6)

7. He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and thefurther shore, as a snake (quits its) old worn out skin. (7)

8. He who did not go too fast forward, nor was left behind, who overcame all this (world of)delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.(8)

9. He who did not go too fast forward, nor was left behind, having seen that all this in theworld is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn outskin. (9)

10. He who did not go too fast forward, nor was left behind, being free from covetousness,(seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its)old worn out skin. (10)

11. He who did not go too fast forward, nor was left behind, being free from passion, (seeing)that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old wornout skin. (11)

12. He who did not go too fast forward, nor was left behind, being free from hatred, (seeing)that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old wornout skin. (12)

13. He who did not go too fast forward, nor was left behind, being free from folly, (seeing) thatall this is false, that Bhikkhu leaves his and the further shore, as a snake (quits its) old worn outskin. (13)

p. 3

14. He to whom there are no affections whatsoever, whose sins are extirpated from the root,that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14)

15. He to whom there are no (sins) whatsoever originating in fear, which are the causes ofcoming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its)old worn out skin. (15)

16. He to whom there are no (sins) whatsoever originating in desire, which are the causes ofbinding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its)old worn out skin. (16)

17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and iswithout pain, that Bhikkhu leaves this and the further shore. as a snake (quits its) old worn outskin. (17)

Uragasutta is ended.

2. DHANIYASUTTA.A dialogue between the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the otherin his religious belief.--This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii.16.

1. 'I have boiled (my) rice, I have milked (my cows),'--so said the herdsman Dhaniya,--'I amliving together with my fellows near the banks of the Mahî (river), (my) house is covered, thefire is kindled: therefore, if thou like, rain, O sky!' (18)

2. 'I am free from anger, free from stubbornness,'--so said Bhagavat,--'I am abiding for onenight near the banks of the Mahî (river), my house

p. 4

is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!' (19)

3. 'Gad-flies are not to be found (with me),'--so said the herdsman Dhaniya,--'in meadowsabounding with grass the cows are roaming, and they can endure rain when it comes: therefore, ifthou like, rain, O sky!' (20)

4. '(By me) is made a well-constructed raft,'--so said Bhagavat,--'I have passed over (toNibbâna), I have reached the further bank, having overcome the torrent (of passions); there is no(further) use for a raft: therefore, if thou like, rain, O sky!' (21)

5. 'My wife is obedient, not wanton,'--so said the herdsman Dhaniya,--'for a long time she hasbeen living together (with me), she is winning, and I hear nothing wicked of her: therefore, ifthou like, rain, O sky!' (22)

6. 'My mind is obedient, delivered (from all worldliness),'--so said Bhagavat,--'it has for a longtime been highly cultivated and well-subdued, there is no longer anything wicked in me:therefore, if thou like, rain, O sky!' (23)

7. 'I support myself by my own earnings,'--so said the herdsman Dhaniya,--'and my childrenare (all) about me, healthy; I hear nothing wicked of them: therefore, if thou like, rain, O sky!'(24)

8. 'I am no one's servant,'--so said Bhagavat,--'with what I have gained I wander about in all theworld, there is no need (for me) to serve: therefore, if thou like, rain, O sky!' (25)

9. 'I have cows, I have calves,'-- so said the herdsman Dhaniya;--'I have cows in calf andheifers, and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!' (26)

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10. 'I have no cows, I have no calves,'--so said Bhagavat,--'I have no cows in calf and noheifers, and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky! (27)

11. 'The stakes are driven in, and cannot be shaken,'--so said the herdsman Dhaniya,--'the ropesare made of muñga grass, new and well-made, the cows will not be able to break them: therefore,if thou like, rain, O sky!' (28)

12. 'Having, like a bull, rent the bonds; having, like an elephant, broken through the galukkhicreeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!' (29)

Then at once a shower poured down, filling both sea and land. Hearing the sky raining,Dhaniya spoke thus:

13. 'No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge inthee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!'(30)

14. 'Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shallconquer birth and death, and put an end to pain.' (31)

15. 'He who has sons has delight in sons,'--so said the wicked Mâra,--'he who has cows hasdelight likewise in cows; for upadhi (substance) is the delight of man, but he who has no upadhihas no delight.' (32)

16. 'He who has sons has care with (his) sons,'--so said Bhagavat,--'he who has cows haslikewise care with (his) cows; for upadhi (is the cause of) people's cares, but he who has noupadhi has no care.' (33)

Dhaniyasutta is ended.

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3. KHAGGA VISÂNASUTTA.Family life and intercourse with others should be avoided, for society has all vices in its train; therefore one shouldleave the corrupted state of society and lead a solitary life.

1. Having laid aside the rod against all beings, and not hurting any of them, let no one wish fora son, much less for a companion, let him wander alone like a rhinoceros[1]. (34)

2. In him who has intercourse (with others) affections arise, (and then) the pain which followsaffection; considering the misery that originates in affection let one wander alone like arhinoceros. (35)

3. He who has compassion on his friends and confidential (companions) loses (his own)advantage, having a fettered mind; seeing this danger in friendship let one wander alone like arhinoceros. (36)

4. Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care onehas with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let onewander alone like a rhinoceros[2]. (37)

5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering(only his) own will, wander alone like a rhinoceros. (38)

6. There is (a constant) calling in the midst of company, both when sitting, standing, walking,and going away; (but) let one, looking (only) for freedom from desire and for following his ownwill, wander alone like a rhinoceros. (39)

7. There is sport and amusement in the midst of

[1. Comp Dhp. v. 142.

2. Comp. Dhp. v. 345.]

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company, and for children there is great affection; (although) disliking separation from his dearfriends, let one wander alone like a rhinoceros. (40)

8. He who is at home in (all) the four regions and is not hostile (to any one), being content withthis or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros. (41)

9. Discontented are some pabbagitas (ascetics), also some gahatthas (householders) dwelling inhouses; let one, caring little about other people's children, wander alone like a rhinoceros. (42)

10. Removing the marks of a gihin (a householder) like a Kovilâra tree whose leaves are fallen,let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros. (43)

11. If one acquires a clever companion, an associate righteous and wise, let him, overcomingall dangers, wander about with him glad and, thoughtful[1]. (44)

12. If one does not acquire a clever companion, an associate righteous and wise, then as a kingabandoning (his) conquered kingdom, let him wander alone like a rhinoceros[2]. (45)

13. Surely we ought to praise the good luck of having companions, the best (and such as areour) equals ought to be sought for; not having acquired such friends let one, enjoying (only)allowable things, wander alone like a rhinoceros[3]. (46)

14. Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against eachother when there are) two on one arm, let one wander alone like a rhinoceros. (47)

[1. Comp. Dhp. v. 328.

2. Comp. Dhp. v. 329.

3. Comp. Dhp. v. 61.]

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15. Thus (if I join myself) with another I shall swear or scold; considering this danger in future,let one wander alone like a rhinoceros. (48)

16. The sensual pleasures indeed, which are various, sweet, and charming, under their differentshapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wanderalone like a rhinoceros. (49)

17. These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, anddangers; seeing this danger (originating) in sensual pleasures, let one wander alone like arhinoceros. (50)

18. Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes--having overcome all these things, let one wander alone like a rhinoceros[1]. (51)

19. As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure inthe forest, even so let one wander alone like a rhinoceros. (52)

20. For him who delights in intercourse (with others, even) that is inconvenient which tends totemporary deliverance; reflecting on the words of (Buddha) the kinsman of the Âdikka family, letone wander alone like a rhinoceros. (53)

21. The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge,and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54)

22. Without covetousness, without deceit, without

[1. Comp. Gâtaka I p. 93.]

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craving, without detraction, having got rid of passions and folly, being free from desire in all theworld, let one wander alone like a rhinoceros. (55)

23. Let one avoid a wicked companion who teaches what is useless and has gone into what iswrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures,let one wander alone like a rhinoceros. (56)

24. Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who ismagnanimous and wise; knowing the meaning (of things and) subduing his doubts, let onewander alone like a rhinoceros. (57)

25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure inthe world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wanderalone like a rhinoceros. (58)

26. Having left son and wife, father and mother, wealth, and corn, and relatives, the differentobjects of desire, let one wander alone like a rhinoceros. (59)

27. 'This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is afish-hook,' so having understood, let a thoughtful man wander alone like a rhinoceros. (60)

28: Having torn the ties, having broken the net as a fish in the water, being like a fire notreturning to the burnt place, let one wander alone like a rhinoceros. (61)

29. With downcast eyes, and not prying[1], with his senses guarded, with his mind protectedfree from

[1. Na ka pâdalolo ti ekassa dutiyo dvinnam tatiyo ti evam ganamaggham pavisitukâmatâya kandûyamânapâdo viyaabhavanto dîghakârika-anavatthakârikavirato vâ. Commentator.]

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passion, not burning (with lust), let one wander alone like a rhinoceros. (62)

30. Removing the characteristics of a gihin (householder), like a Pârikhatta tree whose leavesare cut off, clothed in a yellow robe after wandering away (from his house), let one wander alonelike a rhinoceros. (63)

31. Not being greedy of sweet things, not being unsteady, not supporting others, going beggingfrom house to house, having a mind which is not fettered to any household, let one wander alonelike a rhinoceros. (64)

32. Having left the five obstacles of the mind, having dispelled all sin, being independent,having cut off the sin of desire, let one wander alone like a rhinoceros. (65)

33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy anddistress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros.(66)

34. Strenuous for obtaining the supreme good (i.e. Nibbâna), with a mind free from attachment,not living in idleness, being firm, endowed with bodily and mental strength, let one wander alonelike a rhinoceros. (67)

35. Not abandoning seclusion and meditation, always wandering in (accordance with) theDhammas[1], seeing misery in the existences, let one wander alone like a rhinoceros[2]. (68)

36. Wishing for the destruction of desire (i.e. Nibbâna), being careful, no fool, learned,strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros. (69)

[1. Dhammesu nikkam anudhammakarî.

2. Comp. Dhp. v. 20.]

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37. Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stainedby water, let one wander alone like a rhinoceros. (70)

38. As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the kingof the animals, and haunts distant dwelling-places[1], (even so) let one wander alone like arhinoceros. (71)

39. Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing(with others), unobstructed by the whole world, let one wander alone like a rhinoceros. (72)

40. Having abandoned both passion and hatred and folly, having rent the ties, not trembling inthe loss of life, let one wander alone like a rhinoceros[2]. (73)

41. They cultivate (the society of others) and serve them for the sake of advantage; friendswithout a motive are now difficult to get, men know their own profit and are impure; (therefore)let one wander alone like a rhinoceros. (74)

Khaggavisânasutta is ended.

4. KASIBHÂRADVÂGASUTTA.The Brâhmana Kasibhâradvâga reproaches Gotama with idleness, but the latter convinces him that he (Buddha) alsoworks, and so the Brâhmana is converted, and finally becomes a saint. Compare Sp. Hardy, A Manual of Buddhism,p. 214; Gospel of S. John v. 17.

So it was heard by me:

At one time Bhagavat dwelt in Magadha at Dakkhinâgiri in the Brâmana village Ekanalâ. Andat that time the Brâmana Kasibhâradvâga's five hundred

[1. Pantânîti dûrâni senâsanânîti vasatitthânâni. Commentator.

2. Comp. Dhp. v. 20.]

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ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, havingput on his raiment and taken his bowl and robes, went to the place where the BrâmanaKasibhâradvâga's work (was going on). At that time the Brâmana Kasibhâradvâga's distributionof food took place. Then Bhagavat went to the place where the distribution of food took place,and having gone there, he stood apart. The Brâmana Kasibhâradvâga saw Bhagavat standingthere to get alms, and having seen him, he said this to Bhagavat:

'I, O Samana, both plough and sow, and having ploughed and sown, I eat; thou also, OSamana, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.'

'I also, O Brâmana, both plough and sow, and having ploughed and sown, I eat,' so saidBhagavat.

'Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of thevenerable Gotama.'

And then the venerable Gotama spoke in this way:

'I also, O Brâmana, both plough and sow, and having ploughed and sown, I eat,' so saidBhagavat.

Then the Brâmana Kasibhâradvâga addressed Bhagavat in a stanza:

1. 'Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy)ploughing, tell us (of it), that we may know thy ploughing.' (75)

2. Bhagavat answered: 'Faith is the seed, penance the rain, understanding my yoke and plough,modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)

3. 'I am guarded in respect of the body, I am

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guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness ismy deliverance. (77)

4. 'Exertion is my beast of burden; carrying (me) to Nibbâna he goes without turning back tothe place where having gone one does not grieve. (78)

5. 'So this ploughing is ploughed, it bears the fruit of immortality; having ploughed thisploughing one is freed from all pain.' (79)

Then the Brâmana Kasibhâradvâga, having poured rice-milk into a golden bowl, offered it toBhagavat, saying, 'Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman,for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.'

6. Bhagavat said: 'What is acquired by reciting stanzas is not to be eaten by me; this is, OBrâmana, not the Dhamma of those that see rightly; Buddha rejects what is acquired by recitingstanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80)

7. 'One who is an accomplished great Isi, whose passions are destroyed and whosemisbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field forone who looks for good works[1].' (81)

'To whom then, O Gotama, shall I give this rice-milk?' so said Kasibhâradvâga.

'I do not see, O Brâmana, in the world (of men)

[1. Aññena ka kevalinam mahesim Khînâsavam kukkukkavûpasantam Annena pânena upatthahassu, Khettam hi tam puññapekhassa hoti.Cf. Sundarikabhâradvâga v. 28.]

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and gods and Mâras and Brahmans, amongst beings comprising gods and men, and Samanas andBrâmanas, any by whom this rice-milk when eaten can be properly digested with the exceptionof Tathâgata, or a disciple of Tathâgata. Therefore, O Brâmana, thou shalt throw this rice-milk in(a place where there is) little grass, or cast it into water with no worms: so said Bhagavat.

Then the Brâmana Kasibhâradvâga threw the rice-milk into some water with no worms. Thenthe rice-milk thrown into the water splashed, hissed, smoked in volumes; for as a ploughsharethat has got hot during the day when thrown into the water splashes, hisses, and smokes involumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked involumes.

Then the Brâmana Kasibhâradvâga alarmed and terrified went up to Bhagavat, and after havingapproached and fallen with his head at Bhagavat's feet, he said this to Bhagavat:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises whathas been overthrown, or reveals what has been hidden, or tells the way to him who has goneastray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even soby the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge inthe venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receivethe pabbaggâ, I wish to receive the upasampadâ (the robe and the orders) from the venerableGotama,' so said Kasibhâradvâga.

Then the Brâmana Kasibhâradvâga received the

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pabbaggâ from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâagahaving lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energeticlife, lived after having in a short time in this existence by his own understanding ascertained andpossessed himself of that highest perfection of a religious life for the sake of which men of goodfamily rightly wander, away from their houses to houseless state. 'Birth had been destroyed, areligious life had been led, what was to be done had been done, there was nothing else (to bedone) for this existence,' so he perceived, and the venerable Bhâradvâaga became one of thearahats (saints).

Kasibhâradvâgasutta is ended.

5. KUNDASUTTA.Buddha describes the four different kinds of Samanas to Kunda, the smith.

1. 'I ask the Muni of great understanding,'--so said Kunda, the smith,--'Buddha, the lord of theDhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, howmany (kinds of) Samanas are there in the world; pray tell me that?' (82)

2. 'There are four (kinds of) Samanas, (there is) not a fifth, O Kunda,'--so said Bhagavat,--'these I will reveal to thee, being asked in person; (they are) Maggaginas and Maggadesakas,Maggagîvins and Maggadûsins.' (83)

3. 'Whom do the Buddhas call a Maggagina?'--so said Kunda, the smith,--'How is aMaggagghâyin

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unequalled? Being asked, describe to me a Maggagîvin, and reveal to me a Maggadûsin.' (84)

4. Bhagavat said: 'He who has overcome doubt, is without pain, delights in Nibbâna, is freefrom greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina(that is, victorious by the way). (85)

5. 'He who in this world having known the best (i.e. Nibbâna) as the best, expounds andexplains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of theBhikkhus they call a maggadesin (that is, teaching the way). (86)

6. 'He who lives in the way that has so well been taught in the Dhammapada, and is restrained,attentive, cultivating blameless words, him the third of the Bhikshus they call a maggagîvin (thatis, living in the way[1]). (87)

7. 'He who although counterfeiting the virtuous is forward, disgraces families, is impudent,deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggadûsin (that is,defiling the way)[2]. (88)

8. 'He who has penetrated these (four Samanas), who is a householder, possessed ofknowledge, a pupil of the venerable ones, wise, having known that they all are such,--havingseen so, his faith is not lost; for how could he make the undepraved equal to the depraved and thepure equal to the impure?' (89)

Kundasutta is ended.

[1. Yo Dhammapade sudesite Magge gîvati saññato satîmâ Anavaggapadâni sevamâno Tatiyam bhikkhunam âhu maggagîvim.

2. Comp. Gâtaka II, p. 281.]

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6. PARÂBHAVASUTTA.A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in thisworld.--Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; translation by L. Feer, in Journal Asiatique, t.xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t. xx (1872), p. 226.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then whenthe night had gone, a certain deity of a beautiful appearance, having illuminated the wholeGetavana, went up to Bhagavat, and having approached and saluted him, he stood apart, andstanding apart that deity addressed Bhagavat in stanzas:

1. 'We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tellus) what is the cause (of loss) to the losing (man).' (90)

2. Bhagavat: 'The winner is easily known, easily known (is also) the loser: he who lovesDhamma is the winner, he who hates Dhamma is the loser.' (91)

3. Deity: 'We know this to be so, this is the first loser; tell (us) the second, O Bhagavat, what isthe cause (of loss) to the losing (man).' (92)

4. Bhagavat: 'Wicked men are dear to him, he does not do anything that is dear to the good, heapproves of the Dhamma of the wicked,--that is the cause (of loss) to the losing (man).' (93)

5. Deity: 'We know this to be so, this is the second loser; tell us the third, O Bhagavat, what isthe cause (of loss) to the losing (man).' (94)

6. Bhagavat: 'The man who is drowsy, fond of society and without energy, lazy, given toanger,--that is the cause (of loss) to the losing (man).' (95)

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7. Deity: 'We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what isthe cause (of loss) to the losing (man).' (96)

8. Bhagavat: 'He who being rich does not support mother or father who are old or past theiryouth,--that is the cause (of loss) to the losing (man).' (97)

9. Deity: 'We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what isthe cause (of loss) to the losing (man).' (98)

10. Bhagavat: 'He who by falsehood deceives either a Brâmana or a Samana or any othermendicant,--that is the cause (of loss) to the losing (man).' (99)

11. Deity: 'We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what isthe cause (of loss) to the losing (man).' (100)

12. Bhagavat: 'The man who is possessed of much property, who has gold and food, (and still)enjoys alone his sweet things,--that is the cause (of loss) to the losing (man).' (101)

13. Deity: 'We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, whatis the cause (of loss) to the losing (man).' (102)

14. Bhagavat: 'The man who proud of his birth, of his wealth, and of his family, despises hisrelatives,--that is the cause (of loss) to the losing (man).' (103)

15. Deity: 'We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, whatis the cause (of loss) to the losing (man).' (104)

16. Bhagavat: 'The man who given to women, to strong drink, and to dice, wastes whatever hehas gained,--that is the cause (of loss) to the losing (man).' (105)

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17. Deity: 'We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what isthe cause (of loss) to the losing (man).' (106)

18. Bhagavat: 'He who, not satisfied with his own wife, is seen with harlots and the wives ofothers,--that is the cause (of loss) to the losing (man).' (107)

19. Deity: 'We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is)the cause (of loss) to the losing (man).' (108)

20. Bhagavat: 'The man who, past his youth, brings home a woman with breasts like thetimbaru fruit, and for jealousy of her cannot sleep,--that is the cause (of loss) to the losing (man).'(109)

21. Deity: 'We know this to be so, this is the tenth loser; tell us the eleventh, O Bhagavat, whatis the cause (of loss) to the losing (man).' (110)

22. Bhagavat: 'He who places in supremacy a woman given to drink and squandering, or a manof the same kind,--that is the cause (of loss) to the losing (man).' (111)

23. Deity: 'We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat,what is the cause (of loss) to the losing (man).' (112)

24. Bhagavat: 'He who has little property, (but) great desire, is born in a Khattiya family andwishes for the kingdom in this world,--that is the cause (of loss) to the losing (man).' (113)

25. Having taken into consideration these losses in the world, the wise, venerable man, who isendowed with insight, cultivates the happy world (of the gods).' (114)

Parâbhavasutta is ended.

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7. VASALASUTTA.The Brâmana Aggikabhâradvâga is converted by Buddha, after hearing his definition of an outcast, illustrated by thestory of Mâtanga, told in the Mâtangagâtaka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49.--Text and translation in Alwis's Buddhist Nirvâna, p. 119.

So it was heard by me: At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park ofAnâthapindika. Then Bhagavat having put on his raiment in the morning, and having taken hisbowl and his robes, entered Sâvatthî for alms. Now at that time in the house of the BrâmanaAggikabhâradvâga the fire was blazing, the offering brought forth. Then Bhagavat going foralms from house to house in Sâvatthî went to the house of the Brâmana Aggikabhâradvâga. TheBrâmana Aggikabhâradvâga saw Bhagavat coming at a distance, and seeing him he said this:'Stay there, O Shaveling; (stay) there, O Samanaka (i.e. wretched Samana); (stay) there, OVasalaka (i.e. outcast)!'

This having been said, Bhagavat replied to the Brâmana Aggikabhâradvâga: 'Dost thou know,O Brâmana, an outcast, or the things that make an outcast?'

'No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let thevenerable Gotama teach me this so well that I may know an outcast, or the things that make anoutcast."

'Listen then, O Brâmana, attend carefully, I will tell (thee).'

'Even so, O venerable one,' so the Brâmana Aggikabhâradvâga replied to Bhagavat.

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Then Bhagavat said this:

1. 'The man who is angry and bears hatred, who is wicked and hypocritical, who has embracedwrong views, who is deceitful, let one know him as an outcast. (115)

2. 'Whosoever in this world harms living beings, whether once or twice born, and in whomthere is no compassion for living beings, let one know him as an outcast. (116)

3. 'Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let oneknow him as an outcast. (117)

4. 'Be it in the village or in the wood, whosoever appropriates by theft what is the property ofothers and what has not been given, let one know him as an outcast. (118)

5. 'Whosoever, having really contracted a debt, runs away when called upon (to pay), saying,"There is no debt (that I owe) thee," let one know him as an outcast. (119)

6. 'Whosoever for love of a trifle having killed a man going along the road, takes the trifle, letone know him as an outcast. (120)

7. 'The man who for his own sake or for that of others or for the sake of wealth speaks falselywhen asked as a witness, let one know him as an outcast. (121)

8. 'Whosoever is seen with the wives of relatives or of friends either by force or with theirconsent, let one know him as an outcast. (122)

9. 'Whosoever being rich does not support mother or father when old and past their youth, letone know him as an outcast. (123)

10. 'Whosoever strikes or by words annoys mother

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or father, brother, sister, or mother-in-law, let one know him as an outcast. (124)

11. 'Whosoever, being asked about what is good, teaches what is bad and advises (another,while) concealing (something from him), let one know him as an outcast. (125)

12. 'Whosoever, having committed a bad deed, hopes (saying), "Let no one know me" (ashaving done it, who is) a dissembler, let one know him as an outcast. (126)

13. 'Whosoever, having gone to another's house and partaken of his good food, does not inreturn honour him when he comes, let one know him as an outcast. (127)

14. 'Whosoever by falsehood deceives either a Brâhmana or a Samana or any other mendicant,let one know him as an outcast. (128)

15. 'Whosoever by words annoys either a Brâhmana or a Samana when meal-time has comeand does not give (him anything), let one know him as an outcast. (129)

16. 'Whosoever enveloped in ignorance in this world predicts what is not (to take place),coveting a trifle, let one know him as an outcast. (130)

17. 'Whosoever exalts himself and despises others, being mean by his pride, let one know himas an outcast. (131)

18. 'Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked,shameless, and fearless of sinning, let one know him as an outcast. (132)

19. 'Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbâga) or ahouseholder (gahattha), let one know him as an outcast. (133)

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20. 'Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all theworlds including that of Brahman, he is indeed the lowest outcast; (all) these who have beendescribed by me to you are indeed called outcasts. (134)

21. 'Not by birth does one become an outcast, not by birth does one become a Brâmana; bydeeds one becomes an outcast, by deeds one becomes a Brâmana. (135)

22. 'Know ye this in the way that this example of mine (shows): There was a Kandâla of theSopâka caste, well known as Mâtanga. (136)

23. 'This Mâtanga reached the highest fame, such as was very difficult to obtain, and manyKhattiyas and Brâmanas went to serve him. (137)

24. 'He having mounted the vehicle of the gods, (and entered) the high road (that is) free fromdust, having abandoned sensual desires, went to the Brahma world. (138)

25. 'His birth did not prevent him from being re-born in the Brahma world; (on the other hand)there are Brâmanas, born in the family of preceptors, friends of the hymns (of the Vedas), (139)

26. 'But they are continually caught in sinful deeds, and are to be blamed in this world, while inthe coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140)

27. '(Therefore) not by birth does one become an outcast, not by birth does one become aBrâmana, by deeds one becomes an outcast, by deeds one becomes a Brâmana.' (141)

This having been said, the Brâmana Aggikabhâradvâga answered Bhagavat as follows:

'Excellent, O venerable Gotama! Excellent, O

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venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or revealswhat has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp inthe dark that those who have eyes may see the objects, even so by the venerable Gotama inmanifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and inthe Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as anupâsaka (a follower, me) who henceforth for all my life have taken refuge (in him).'

Vasalasutta is ended.

8. METTASUTTA.A peaceful mind and goodwill towards all beings are praised.--Text by Grimblot in Journal Asiatique, t. xviii (1871),p. 250, and by Childers in Khuddaka Pâtha, p. 15; translation (?) by Gogerly in the Ceylon Friend, 1839, p. 211, byChilders in Kh. Pâtha and by L. Feer in Journal Asiatique, t. xviii (1871), p. 328.

1. Whatever is to be done by one who is skilful in seeking (what is) good, having attained thattranquil state (of Nibbâna):--Let him be able and upright and conscientious and of soft speech,gentle, not proud, (142)

2. And contented and easily supported and having few cares, unburdened and with his sensescalmed and wise, not arrogant, without (showing) greediness (when going his round) in families.(143)

3. And let him not do anything mean for which others who are wise might reprove (him); mayall beings be happy and secure, may they be happy-minded. (144)

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4. Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (145)

5. Either seen or which are not seen, and which live far (or) near, either born or seeking birth,may all creatures be happy-minded. (146)

6. Let no one deceive another, let him not despise (another) in any place, let him not out ofanger or resentment wish harm to another. (147)

7. As a mother at the risk of her life watches over her own child, her only child, so also letevery one cultivate a boundless (friendly) mind towards all beings. (148)

8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above andbelow and across, unobstructed, without hatred, without enmity. (149)

9. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to thismind; this (way of) living they say is the best in this world. (150)

10. He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect)vision, after subduing greediness for sensual pleasures, will never again go to a mother's womb.(151)

Mettasutta is ended.

9. HEMAVATASUTTA.A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questionsanswered they, together with ten hundred Yakkhas, become the followers of Buddha.

1. 'To-day is the fifteenth, a fast day; a lovely

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night has come,'--so said the Yakkha Sâtâgira,--'let us (go and) see the renowned MasterGotama.' (152)

2. 'Is the mind of such a one well disposed towards all beings?'--so said the Yakkha Hemavata,--'are his thoughts restrained as to things wished for or not wished for?' (153)

3. 'His mind is well disposed towards all beings, (the mind) of such a one,'--so said the YakkhaSâtâgira,--'and his thoughts are restrained as to things wished for or not wished for.' (154)

4. 'Does he not take what has not been given (to him)?'--so said the Yakkha Hemavata,--'is heself-controlled (in his behaviour) to living beings? is he far from (a state of) carelessness? doeshe not abandon meditation?' (155)

5. 'He does not take what has not been given (to him),'--so said the Yakkha Sâtâgira,--'and he isself-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness;Buddha does not abandon meditation.' (156)

6. 'Does he not speak falsely?'--so said the Yakkha Hemavata,--'is he not harsh-spoken? doeshe not utter slander? does he not talk nonsense?' (157)

7. 'He does not speak falsely,'--so said the Yakkha Sâtâgira,--'he is not harsh-spoken, he doesnot utter slander, with judgment he utters what is good sense.' (158)

8. 'Is he not given to sensual pleasures?'--so said the Yakkha Hemavata,--'is his mindundisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?' (159)

9. 'He is not given to sensual pleasures,'--so said the Yakkha Sâtâgira,--'and his mind isundisturbed;

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he has overcome all folly; Buddha sees clearly in (all) things.' (160)

10. 'Is he endowed with knowledge?'--so said the Yakkha Hemavata,--'is his conduct pure?have his passions been destroyed? is there no new birth (for him)?' (161)

11. 'He is endowed with knowledge,'--so said the Yakkha Sâtâgira,--'and his conduct is pure;all his passions have been destroyed; there is no new birth for him. (162)

12. 'The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished byhis knowledge and conduct, let us (go and) see. (163)

13. 'Come, let us (go and) see Gotama, who has legs like an antelope, who is thin, who is wise,living on little food, not covetous, the Muni who is meditating in the forest. (164)

14. 'Having gone to him who is a lion amongst those that wander alone and does not look forsensual pleasures, let us ask about the (means of) deliverance from the snares of death. (165)

15. 'Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddhawho has overcome hatred and fear.' (166)

16. 'In what has the world originated?'--so said the Yakkha Hemavata,--'with what is the worldintimate? by what is the world afflicted, after having grasped at what?' (167)

17. 'In six the world has originated, O Hemavata,'--so said Bhagavat,--'with six it is intimate,by six the world is afflicted, after having grasped at six.' (168)

18. Hemavata said: 'What is the grasping by

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which the world is afflicted? Asked about salvation, tell (me) how one is released from pain?'(169)

19. Bhagavat said: 'Five pleasures of sense are said to be in the world, with (the pleasure of)the mind as the sixth; having divested oneself of desire for these, one is thus released from pain.(170)

20. 'This salvation of the world has been told to you truly, this I tell you: thus one is releasedfrom pain.' (171)

21. Hemavata said: 'Who in this world crosses the stream (of existence)? who in this worldcrosses the sea? who does not sink into the deep, where there is no footing and no support?' (172)

22. Bhagavat said: 'He who is always endowed with virtue, possessed of understanding, wellcomposed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross.(173)

23. 'He who is disgusted with sensual pleasures, who has overcome all bonds and destroyedjoy, such a one does not sink into the deep.' (174)

24. Hemavata said: 'He who is endowed with a profound understanding, seeing what is subtile,possessing nothing, not clinging to sensual pleasures, behold him who is in every respectliberated, the great Isi, walking in the divine path. (175)

25. 'He who has got a great name, sees what is subtile, imparts understanding; and does notcling to the abode of sensual pleasures, behold him, the all-knowing, the wise, the great Isi,walking in the noble path. (176)

26. 'A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we haveseen the perfectly enlightened (sambuddham), who has crossed the stream, and is free frompassion. (177)

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27. 'These ten hundred Yakkhas, possessed of supernatural power and of fame, they all takerefuge in thee, thou art our incomparable Master. (178)

28. 'We will wander about from village to village, from mountain to mountain, worshipping theperfectly enlightened and the perfection of the Dhamma[1].' (179)

Hemavatasutta is ended.

10. ÂLAVAKASUTTA.The Yakkha Âlavaka first threatens Buddha, then puts some questions to him which Buddha answers, whereuponÂlavaka is converted.

So it was heard by me:

At one time Bhagavat dwelt at Âlavî, in the realm of the Yakkha Âlavaka. Then the YakkhaÂlavaka went to the place where Bhagavat dwelt, and having gone there he said this toBhagavat:

'Come out, O Samana!'

'Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

'Yes, O friend!' so saying Bhagavat entered.

A second time the Yakkha Âlavaka said this to Bhagavat: 'Come out, O Samana!'

'Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

'Yes, O friend!' so saying Bhagavat entered.

A third time the Yakkha Âlavaka said this Bhagavat: 'Come out, O Samana!'

' Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

[1. Dhammassa ka sudhammatam.]

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'Yes, O friend!' so saying Bhagavat entered.

A fourth time the Yakkha Âlavaka said this to Bhagavat: 'Come out, O Samana!'

'I shall not come out to thee, O friend, do what thou pleasest.'

'I shall ask thee a question, O Samana, if thou canst not answer it, I will either scatter thythoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of theGangâ.'

'I do not see, O friend, any one in this world nor in the world of gods, Mâras, Brahmans,amongst the beings comprising gods, men, Samanas, and Brâhmanas, who can either scatter mythoughts or cleave my heart, or take me by the feet and throw me over to the other shore of theGangâ; however, O friend, ask what thou pleasest.'

Then the Yakkha Âlavaka addressed Bhagavat in stanzas:

1. 'What in this world is the best property for a man? what, being well done, conveyshappiness? what is indeed the sweetest of sweet things? how lived do they call life the best?'(180)

2. Bhagavat said: 'Faith is in this world the best property for a man; Dhamma, well observed,conveys happiness; truth indeed is the sweetest of things; and that life they call the best which islived with understanding.' (181)

3. Âlavaka said: 'How does one cross the stream (of existence)? how does one cross the sea?how does one conquer pain? how is one purified?' (182)

4. Bhagavat said: 'By faith one crosses the stream, by zeal the sea, by exertion one conquerspain, by understanding one is purified.' (183)

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5. Âlavaka said: 'How does one obtain understanding? how does one acquire wealth? how doesone obtain fame? how does one bind friends (to himself)? how does one not grieve passing awayfrom this world to the other?' (184)

6. Bhagavat said: 'He who believes in the Dhamma of the venerable ones as to the acquisitionof Nibbâna, will obtain understanding from his desire to hear, being zealous and discerning.(185)

7. 'He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquirewealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186)

8. 'He who is faithful and leads the life of a householder, and possesses the following fourDhammas (virtues), truth, justice (dhamma), firmness, and liberality,--such a one indeed does notgrieve when passing away. (187)

9. 'Pray, ask also other Samanas and Brâhmanas far and wide, whether there is found in thisworld anything greater than truth, self-restraint, liberality, and forbearance.' (188)

10. Âlavaka said: 'Why should I now ask Samanas and Brâhmanas far and wide? I now knowwhat is my future good. (189)

11. 'For my good Buddha came to live at Âlavî; now I know where (i.e. on whom bestowed) agift will bear great fruit. (190)

12. 'I will wander about from village to village, from town to town, worshipping the perfectlyenlightened (sambuddha) and the perfection of the Dhamma.' (191)

Âlavakasutta is ended.

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11. VIGAYASUTTA.

A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, andconsequently goes to Nibbâna.--Comp. Gâtaka I, p. 146.

1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body,then) this is the motion of the body. (192)

2. The body which is put together with bones and sinews, plastered with membrane and flesh,and covered with skin, is not seen as it really is. (193)

3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, thelungs, the kidneys, the spleen. (194)

4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, andfat. (195)

5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, fromthe ear the ear-excrement, (196)

6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) itejects phlegm, and from (all) the body come sweat and dirt. (197)

7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing.(198)

8. And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care (forit). (199)

9. Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other livingcreatures there are. (200)

10. The Bhikkhu possessed of understanding in this world, having listened to Buddha's words,he

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certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201)

11. "As this (living body is) so is that (dead one), as this is so that (will be[1]); let one put awaydesire for the body, both as to its interior and as to its exterior." (202)

12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed ofunderstanding in this world, has (already) gone to the immortal peace, the unchangeable state ofNibbâna. (203)

13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with variouskinds of stench, and trickling here and there. (204)

14. He who with such a body thinks to exalt himself or despises others--what else (is this) butblindness? (205)

Vigayasutta is ended.

12. MUNISUTTA.Definition of a Muni.

1. From acquaintanceship arises fear, from house-life arises defilement; the houseless state,freedom from acquaintanceship--this is indeed the view of a Muni. (206)

2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root anddoes not give way to it while springing up towards him, him

[1. Yathâ idam tathâ etam Yathâ etam tathâ idam.]

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the solitarily wandering they call a Muni; such a great Isi has seen the state of peace[1]. (207)

3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire forit; such a Muni who sees the end of birth and destruction (i.e. Nibbâna), after leaving reasoningbehind, does not enter the number (of living beings)[2]. (208)

4. He who has penetrated all the resting-places[3] (of the mind, and) does not wish for any ofthem,--such a Muni indeed, free from covetousness and free from greediness, does not gather up(resting-places), for he has reached the other shore. (209)

5. The man who has overcome everything, who knows everything, who is possessed of a goodunderstanding, undefiled in all things (dhamma), abandoning everything, liberated in thedestruction of desire (i.e. Nibbâna), him the wise style a Muni[4]. (210)

6. The man who has the strength of understanding, is endowed with virtue and (holy) works, iscomposed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), andfree from passion, him the wise style a Muni. (211)

7. The Muni that wanders solitarily, the zealous,

[1. Yo gâtam ukkhigga na ropayeyyaGâyantam assa nânuppavekkhe

Tam âhu ekam muninam karantam, Addakkhi so santipadam mahesi.

2. Samkhâya vatthûni pamâya bîgam Sineham assa nânuppavekkhe, Sa ve munî gâtikhayantadassî Takkam pahâya na upeti samkham.

3. Nivesanâni. Comp. Dutthaka, v. 6.

4. Comp. Dhp. v. 353.]

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that is not shaken by blame and praise, like a lion not trembling at noises, like the wind notcaught in a net, like a lotus not soiled by water, leading others, not led by others, him the wisestyle a Muni. (212)

8. Whosoever becomes firm as the post in a bathing-place, in whom others acknowledgepropriety of speech, who is free from passion, and (endowed) with well-composed senses, such aone the wise style a Muni. (213)

9. Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting onwhat is just and unjust, him the wise style a Muni. (214)

10. Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style aMuni. (215)

11. Whosoever, living upon what is given by others, receives a lump of rice from the top, fromthe middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words,him the wise style a Muni. (216)

12. The Muni that wanders about abstaining from sexual intercourse, who in his youth is notfettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni.(217)

13. The man who, having penetrated the world, sees the highest truth, such a one, after crossingthe stream and sea (of existence), who has cut off all ties, is independent, free from passion, himindeed the wise style a Muni. (218)

14. Two whose mode of life and occupation are quite different, are not equal: a householdermaintaining a wife, and an unselfish virtuous man. A householder (is intent) upon the destructionof

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other living creatures, being unrestrained; but a Muni always protects living creatures, beingrestrained. (219)

15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan,even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)

Munisutta is ended.

Uragavagga is ended.

II. KÛLAVAGGA.

1. RATANASUTTA.For all beings salvation is only to be found in Buddha, Dhamma, and Sangha.--Text and translation in Childers'Khuddaka Pâtha, p. 6.

1. Whatever spirits have come together here, either belonging to the earth or living in the air,let all spirits be happy, and then listen attentively to what is said. (221)

2. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both dayand night bring their offerings; therefore protect them strenuously. (222)

3. Whatever wealth there be here or in the other world, or whatever excellent jewel in theheavens, it is certainly not equal to Tathâgata. This excellent jewel (is found) in Buddha, by thistruth may there be salvation. (223)

4. The destruction (of passion), the freedom from passion, the excellent immortality whichSakyamuni attained (being) composed,--there is nothing equal to that Dhamma. This excellentjewel (is found) in the Dhamma, by this truth may there be salvation. (224)

5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted,there is no meditation like this. This excellent jewel (is

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found) in the Dhamma, by this truth may there be salvation. (225)

6. The eight persons that are praised by the righteous[1], and make these four pairs, they areworthy of offerings, (being) Sugata's disciples; what is given to these will bear great fruit. Thisexcellent jewel (is found) in the Assembly (sangha), by this truth may there be salvation. (226)

7. Those who have applied themselves studiously with a firm mind and free from desire to thecommandments of Gotama, have obtained the highest gain, having merged into immortality, andenjoying happiness after getting it for nothing. This excellent jewel (is found) in the Assembly,by this truth may there be salvation. (227)

8. As a post in the front of a city gate is firm in the earth and cannot be shaken by the fourwinds, like that I declare the righteous man to be who, having penetrated the noble truths, sees(them clearly). This excellent jewel (is found) in the Assembly, by this truth may there besalvation. (228)

9. Those who understand the noble truths well taught by the profoundly wise (i.e. Buddha),though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (isfound) in the Assembly, by this truth may there be salvation. (229)

10. On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (byhim): conceit and doubt and whatever he has got of virtue and (holy) works. He is released alsofrom the four hells, and he is incapable of committing the six

[1. The Commentator: satam pasatthâ ti sappurisehi buddhapakkekabuddhasâvakehi aññehi ka devamanusehipasatthâ.]

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deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation.(230)

11. Even if he commit a sinful deed by his body, or in word or in thought, he is incapable ofconcealing it, (for) to conceal is said to be impossible for one that has seen the state (ofNibbâna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation.(231)

12. As in a clump of trees with their tops in bloom in the first heat of the hot month, so(Buddha) taught the excellent Dhamma leading to Nibbâna to the greatest benefit (for all). Thisexcellent jewel (is found) in Buddha, by this truth may there be salvation. (232)

13. The excellent one who knows what is excellent, who gives what is excellent, and whobrings what is excellent, the incomparable one taught the excellent Dhamma. This excellentjewel (is found) in Buddha, by this truth may there be salvation. (233)

14. The old is destroyed, the new has not arisen, those whose minds are disgusted with a futureexistence, the wise who have destroyed their seeds (of existence, and) whose desires do notincrease, go out like this lamp. This excellent jewel (is found) in the Assembly, by this truth maythere be salvation. (234)

15. Whatever spirits have come together here, either belonging to the earth or living in the air,let us worship the perfect (tathâgata) Buddha, revered by gods and men; may there be salvation.(235)

16. Whatever spirits have come together here, either belonging to the earth or living in the air,let us worship the perfect (tathâgata) Dhamma, revered by gods and men; may there be salvatlon.(236)

17. Whatever spirits have come together here,

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either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Sangha,revered by gods and men; may there be salvation. (237)

Ratanasutta is ended.

2. ÂMAGANDHASUTTA.A bad mind and wicked deeds are what defiles a man; no outward observances can purify him. Comp. Gospel of S.Matthew xv. 10.

1. Âmagandhabrâhmana: 'Those who eat sâmâka, kingûlaka, and kînaka, pattaphala,mûlaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just,do not speak falsehood, (nor are they) desirous of sensual pleasures. (238)

2. 'He who eats what has been well prepared, well dressed, what is pure and excellent, given byothers, he who enjoys food made of rice, eats, O Kassapa, Âmagandha (what defiles one). (239)

3. '(The charge of) Âmagandha does not apply to me,' so thou sayest, 'O Brahman(brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh ofbirds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Âmagandha?'(240)

4. Kassapabuddha: 'Destroying living beings, killing, cutting, binding, stealing, speakingfalsehood, fraud and deception, worthless reading[1], intercourse with another's wife;--this isÂmagandha, but not the eating of flesh. (241)

[1. Agghenakuggan ti niratthakânatthaganakaganthapariyâpunanam. Commentator.]

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5. 'Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy ofsweet things, associated with what is impure, sceptics (natthikaditthi), unjust, difficult to follow;--this is Âmagandha, but not the eating of flesh. (242)

6. 'Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being)illiberal do not give anything to any one;--this is Âmagandha, but not the eating of flesh. (243)

7. 'Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit,intimacy with the unjust;--this is Âmagandha, but not the eating of flesh. (244)

8. 'Those who in this world are wicked, and such as do not pay their debts, are slanderers, falsein their dealings, counterfeiters, those who in this world being the lowest of men commit sin;--this is Âmagandha, but not the eating of flesh. (245)

9. 'Those persons who in this world are unrestrained (in their behaviour) towards livingcreatures, who are bent upon injuring after taking others' (goods), wicked, cruel, harsh,disrespectful;--this is Âmagandha, but not the eating of flesh. (246)

10. 'Those creatures who are greedy of these (living beings, who are) hostile, offending; alwaysbent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwardsinto hell;--this is Âmagandha, but not the eating of flesh. (247)

11. 'Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt,nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world,nor hymns, nor oblations, nor sacrifice, nor observance of the

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seasons, purify a mortal who has not conquered his doubt[1]. (248)

12. 'The wise man wanders about with his organs of sense guarded, and his senses conquered,standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties andleft behind all pain, he does not cling to what is seen and heard.' (249)

13. Thus Bhagavat preached this subject again and again, (and the Brâhmana) who wasaccomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement,independent, and difficult to follow, made it clear in various stanzas. (250)

14. Having heard Buddha's well-spoken words, which are free from defilement and send awayall pain, he worshipped Tathâgata's (feet) in humility, and took orders at once. (251)

Âmagandhasutta is ended.

3. HIRISUTTA.On true frendship.

1. He who transgresses and despises modesty, who says, 'I am a friend,' but does not undertakeany work that can be done, know (about) him: 'he is not my (friend).' (252)

2. Whosoever uses pleasing words to friends without effect[2], him the wise know as one that(only) talks, but does not do anything. (253)

3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he withwhom he dwells as a son at the breast (of his mother),

[1. Comp. Dhp. v. 141.

2. Ananvayan ti yam attham dassâmi karissâmîti bhâsati tena ananugatam. Commentator.]

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he is indeed a friend that cannot be severed (from him) by others. (254)

4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that bringspraise, (while) carrying the human yoke[1]. (255)

5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear andfree from sin, drinking in the sweetness of the Dhamma[2]. (256)

Hirisutta is ended.

4. MAHÂMANGALASUTTA.Buddha defines the highest blessing to a deity.--Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 229, and byChilders in Kh. Pâtha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pâtha, p.4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then, whenthe night had gone, a deity of beautiful appearance, having illuminated the whole Getavana,approached Bhagavat, and having approached and saluted him, he stood apart, and standing apartthat deity addressed Bhagavat in a stanza:

1. 'Many gods and men have devised blessings, longing for happiness, tell thou (me) thehighest blessing.' (257)

2. Buddha said: 'Not cultivating (the society of)

[1. Pâmuggakaranam thânam Pasamsâvahanam sukham Phalânisamso[*] bhâveti Vahanto porisam dhuram.

2. Comp. Dhp. v. 205.

*. Phalam patikankhamâno phalânisamso. Commentator.]

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fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, thisis the highest blessing. (258)

3. 'To live in a suitable country, to have done good deeds in a former (existence), and athorough study of one's self, this is the highest blessing. (259)

4. 'Great learning and skill, well-learnt discipline, and well-spoken words, this is the highestblessing. (260)

5. 'Waiting on mother and father, protecting child and wife, and a quiet calling, this is thehighest blessing. (261)

6. 'Giving alms, living religiously, protecting relatives, blameless deeds, this is the highestblessing. (262)

7. 'Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in theDhammas, this is the highest blessing. (263)

8. 'Reverence and humility, contentment and gratitude, the hearing of the Dhamma at dueseasons, this is the highest blessing. (264)

9. 'Patience and pleasant speech, intercourse with Samanas, religious conversation at dueseasons, this is the highest blessing. (265)

10. 'Penance and chastity, discernment of the noble truths, and the realisation of Nibbâna, thisis the highest blessing. (266)

11. 'He whose mind is not shaken (when he is) touched by the things of the world(lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is thehighest blessing. (267)

12. 'Those who, having done such (things), are undefeated in every respect, walk in safetyeverywhere, theirs is the highest blessing.' (268)

Mahâmangala is ended.

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5. SÛKILOMASUTTA.The Yakkha Sûkiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that allpassions proceed from the body.

So it was heard by me:

At one time Bhagavat dwelt at Gayâ (seated) on a stone seat in the realm of the YakkhaSûkiloma. And at that time the Yakkha Khara and the Yakkha Sûkiloma passed by, not far fromBhagavat. And then the Yakkha Khara said this to the Yakkha Sûkiloma: 'Is this man a Samana?'

Sûkiloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana); however I willascertain whether he is a Samana or a Samanaka.'

Then the Yakkha Sûkiloma went up to Bhagavat, and having gone up to him, he brushedagainst Bhagavat's body. Then Bhagavat took away his body. Then the Yakkha Sûkiloma saidthis to Bhagavat: 'O Samana, art thou afraid of me?'

Bhagavat answered: 'No, friend, I am not afraid of thee, but thy touching me is sinful.'

Sûkiloma said: 'I will ask thee a question, O Samana; if thou canst not answer it I will eitherscatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the othershore of the Gangâ.'

Bhagavat answered: 'I do not see, O friend, neither in this world together with the world of theDevas, Mâras, Brahmans, nor amongst the generation of Samana and Brâhmanas, gods and men,the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throwme over

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to the other shore of the Gangâ. However ask, O friend, what thou pleasest.' Then the YakkhaSûkiloma addressed Bhagavat in a stanza:

1. ' What origin have passion and hatred, disgust, delight, and horror? wherefrom do theyarise? whence arising do doubts vex the mind, as boys vex a crow?' (269)

2. Buddha said: 'Passion and hatred have their origin from this (body), disgust, delight, andhorror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow.(270)

3. 'They originate in desire, they arise in self, like the shoots of the banyan tree; far and widethey are connected, with sensual pleasures, like the mâluvâ creeper spread in the wood. (271)

4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross overthis stream that is difficult to cross, and has not been crossed before, with a view to not beingborn again.' (272)

Sûkilomasutta is ended.

6. DHAMMAKARIYASUTTA OR KAPILASUTTA.The Bhikkhus are admonished to rid themselves of sinful persons and advised to lead a pure life.

1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273)

2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life ofsuch a one is very wicked, and he increases his own pollution. (274)

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3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand theDhamma that is preached and taught by Buddha. (275)

4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is theway leading to hell. (276)

5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhuverily, after passing away, goes to pain. (277)

6. As when there is a pit of excrement (that has become) full during a number of years,--hewho should be such a one full of sin is difficult to purify. (278)

7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinfuldesires, sinful thoughts, and being with sinful deeds and objects, (279)

8. Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish.(280)

9. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing awaythose that have sinful desires and those with sinful deeds and objects. (281)

10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you willput an end to pain. (282)

Dhammakariyasutta is ended.

7. BRÂHMANADMAMMIKASUTTA.Wealthy Brâhmanas come to Buddha, asking about the customs of the ancient Brâhmanas. Buddha describes theirmode of life and the change wrought in them by seeing the king's riches, and furthermore, how they induced theking to commit the sin of

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having living creatures slain at sacrifices. On hearing Buddha's enlightened discourse the wealthy Brâhmanas areconverted. Compare Sp. Hardy's Legends, p. 46.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then manywealthy Brâhmanas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme oldage, went to Bhagavat, and having gone to him they talked pleasantly with him, and after havinghad some pleasant and remarkable talk with him, they sat down apart. Sitting down apart thesewealthy Brâhmanas said this to Bhagavat: 'O venerable Gotama, are the Brâhmanas now-a-daysseen (engaged) in the Brâhmanical customs (dhamma) of the ancient Brâhmanas?'

Bhagavat answered: 'The Brâhmanas now-a-days, O Brâhmanas, are not seen (engaged) in theBrâhmanical customs of the ancient Brâhmanas.'

The Brâhmanas said: 'Let the venerable Gotama tell us the Brâhmanical customs of the ancientBrâhmanas, if it is not inconvenient to the venerable Gotama.'

Bhagavat answered: 'Then listen, O Brâhmanas, pay great attention, I will speak.'

'Yes,' so saying the wealthy Brâhmanas listened to Bhagavat. Bhagavat said this:

1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the fivesenses, they studied their own welfare. (283)

2. There were no cattle for the Brâhmanas, nor gold, nor corn, (but) the riches and corn ofmeditation were for them, and theey kept watch over the best treasure. (284)

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3. What was prepared for them and placed as food at the door, they thought was to be given tothose that seek for what has been prepared by faith. (285)

4. With garments variously coloured, with beds and abodes, prosperous people from theprovinces and the whole country worshipped those Brâhmanas. (286)

5. Inviolable were the Brâhmanas, invincible, protected by the Dhamma, no one opposed them(while standing) at the doors of the houses anywhere. (287)

6. For forty-eight years they practised juvenile chastity, the Brâhmanas formerly went in searchof science and exemplary conduct. (288)

7. The Brâhmanas did not marry (a woman belonging to) another (caste), nor did they buy awife; they chose living together in mutual love after having come together. (289)

8. Excepting from the time about the cessation of the menstruation else the Brâhmanas did notindulge in sexual intercourse[1]. (290)

9. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, andpatience. (291)

10. He who was the best of them, a strong Brâhmana, did not (even) in sleep indulge in sexualintercourse. (292)

11. Imitating his practices some wise men in this world praised chastity and patience. (293)

12. Having asked for rice, beds, garments, butter. and oil, and gathered them justly, they madesacrifices

[1. Aññatra tamhâ samayâ Utuveramanim pati Antarâ methunam dhammam Nâsu gakkhanti brâhmanâ.]

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out of them, and when the sacrifice came on, they did not kill cows. (294)

13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, inwhich medicines are produced. (295)

14. They give food, and they give strength, they likewise give (a good) complexion andhappiness; knowing the real state of this, they did not kill cows. (296)

15. They were graceful, large, handsome, renowned, Brâhmanas by nature, zealous for theirseveral works; as long as they lived in the world, this race prospered. (297)

16. But there was a change in them: after gradually seeing the king's prosperity and adornedwomen, (298)

17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces andhouses, divided into compartments and measured out, (299)

18. The great human wealth, attended with a number of cows, and combined with a flock ofbeautiful women, the Brâhmanas became covetous. (300)

19. They then, in this matter, having composed hymns, went to Okkâka, and said: 'Thou hastmuch wealth and corn, sacrifice thy great property, sacrifice thy great wealth.' (301)

20. And then the king, the lord of chariots, instructed by the Brâhmanas, brought aboutassamedha, purisamedha, sammâpâsa, and vâkâpeyya without any hinderance, and havingoffered these sacrifices he gave the Brâhmanas wealth: (302)

21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noblehorses, carpets in variegated colours, (303)

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22. Beautiful palaces, well divided into compartments; and having filled these with different(sorts of) corn, he gave this wealth to the Brâhmanas. (304)

23. And they having thus received wealth wished for a store, and the desire of those who hadgiven way to (their) wishes increased still more; they then, in this matter, having composedhymns, went again to Okkâka, and said: (305)

24. 'As water, earth, gold, wealth, and corn, even so are there cows for men, for this is arequisite for living beings; sacrifice thy great property, sacrifice thy wealth.' (306)

25. And then the king, the lord of chariots, instructed by the Brâhmanas, caused many hundredthousand cows to be slain in offerings. (307)

26. The cows, that are like goats, do not hurt any one with their feet or with either of theirhorns, they are tender, and yield vessels (of milk),--seizing them by the horns the king causedthem to be slain with a weapon. (308)

27. Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried out: 'This isinjustice,' because of the weapon falling on the cows. (309)

28. There were formerly three diseases: desire, hunger, and decay, but from the slaying ofcattle there came ninety-eight. (310)

29. This injustice of (using) violence that has come down (to us), was old; innocent (cows) areslain, the sacrificing (priests) have fallen off from the Dhamma. (311)

30. So this old and mean Dhamma is blamed by the wise; where people see such a one, theyblame the sacrificing priest. (312)

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31. So Dhamma being lost, the Suddas and the Vessikas disagreed, the Khattiyas disagreed inmanifold ways, the wife despised her husband. (313)

32. The Khattiyas and the Brâhmanas and those others who had been protected by their castes,after doing away with their disputes on descent, fell into the power of sensual pleasures. (314)

This having been said, those wealthy Brâhmanas said to Bhagavat as follows:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises whathas been overthrown, or reveals what has been hidden, or tells the way to him who has gone

astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even soby the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge inthe venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerableGotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).'

Brâhmanadhammikasutta is ended.

8. NÂVÂSUTTA.On choosing a good and learned teacher.

1. A man should worship him from whom he learns the Dhamma, as the gods (worship) Inda;the learned man being worshipped and pleased with him, makes the (highest) Dhamma manifest.(315)

2. Having heard and considered that (Dhamma), the wise man practising the Dhamma that is in

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accordance with the (highest) Dhamma, becomes learned, expert, and skilful, strenuouslyassociating with such a (learned teacher). (316)

3. He who serves a low (teacher), a fool who has not understood the meaning, and who isenvious, goes to death, not having overcome doubt, and not having understood the Dhamma.(317)

4. As a man, after descending into a river, a turgid water with a rapid current, is borne alongfollowing the current,--how will he be able to put others across? (318)

5. Even so how will a man, not having understood the Dhamma, and not attending to theexplanation of the learned and not knowing it himself, not having overcome doubt, be able tomake others understand it? (319)

6. As one, having gone on board a strong ship, provided with oars and rudder, carries across init many others, knowing the way to do it, and being expert and thoughtful, (320)

7. So also he who is accomplished, of a cultivated mind, learned, intrepid, makes othersendowed with attention and assiduity understand it, knowing (it himself). (321)

8. Therefore indeed one should cultivate (the society of) a good man, who is intelligent andlearned; he who leads a regular life, having understood what is good and penetrated theDhamma, will obtain happiness. (322)

Nâvâsutta is ended.

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9. KIMSÎLASUTTA.How to obtain the highest good.

1. By what virtue, by what conduct, and performing what works, will a man be perfectlyestablished (in the commandments) and obtain the highest good? (323)

2. Let him honour old people, not be envious, let him know the (right) time for seeing histeachers, let him know the (right) moment for listening to their religious discourses, let himassiduously hearken to their well-spoken (words). (324)

3. Let him in due time go to the presence of his teachers, let him be humble after casting awayobstinacy, let him remember and practise what is good, the Dhamma, self-restraint, and chastity.(325)

4. Let his pleasure be the Dhamma, let him delight in the Dhamma, let him stand fast in theDhamma, let him know how to enquire into the Dhamma, let him not raise any dispute thatpollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths[1]. (326)

5. Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness andhaughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation,with a steady mind. (327)

6. The words, the essence of which is understood, are well spoken, and what is heard, ifunderstood, contains the essence of meditation; but the understanding and learning of the manwho is hasty and careless, does not increase. (328)

[1. Comp. Dhp. v. 364.]

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7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed inspeech, mind and work, they are established in peace, tenderness and meditation, and have goneto the essence of learning and understanding. (329)

Kimsîlasutta is ended.

10. UTTHÂNASUTTA.Advice not to be lukewarm and slothful.

1. Rise, sit up, what is the use of your sleeping; to those who are sick, pierced by the arrow (ofpain), and suffering, what sleep is there? (330)

2. Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you tobe indolent (pamatta), befool you and lead you into his power. (331)

3. Conquer this desire which gods and men stand wishing for and are dependent upon, let notthe (right) moment pass by you; for those who have let the (right) moment pass, will grieve whenthey have been consigned to hell. (332)

4. Indolence (pamâda) is defilement, continued indolence is defilement; by earnestness(appamâda) and knowledge let one pull out his arrow. (333)

Utthânasutta is ended.

11. RÂHULASUTTA.Buddha recommends the life of a recluse to Râhula, and admonishes him to turn his mind away from the world andto be moderate.

1. Bhagavat said: 'Dost thou not despise the wise man, from living with him constantly? Is he

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who holds up a torch to mankind honoured by thee?' (334)

2. Râhula: 'I do not despise the wise man, from living with him constantly; he who holds up atorch to mankind is always honoured by me.' (335)

Vatthugâthâ.

3. Bhagavat: 'Having abandoned the objects of the five senses, the beautiful, the charming, andgone out from thy house with faith, do thou put an end to pain. (336)

4. 'Cultivate (the society of) virtuous friends and a distant dwelling-place, secluded and quiet;be moderate in food[1]. (337)

5. 'Robes, alms (in bowl), requisites (for the sick), a dwelling-place,--do not thirst after these(things), that thou mayest not go back to the world again. (338)

6. 'Be subdued according to the precepts, and as to the five senses, be attentive as regards thybody, and be full of disgust (with the world). (339)

7. 'Avoid signs, what is pleasant and is accompanied with passion, turn thy mind undisturbedand well composed to what is not pleasant. (340)

8. 'Cherish what is signless, leave the inclinations for pride; then by destroying pride thou shaltwander calm.' (341)

So Bhagavat repeatedly admomshed the venerable Râhula with these stanzas.

Râhulasutta is ended.

[1. Mitte bhagassu kalyâne Pantañ ka sayanâsanam Vivittam appanigghosam, Mattaññû hohi bhogane.Comp. Dhp. v. 185 and v. 375.]

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12. VANGÎSASUTTA.Vangîsa desires to know the fate of Nigrodhakappa, whether he has been completely extinguished, or whether he isstill with some elements of existence left behind. He is answered by Buddha.

So it was heard by me:

At one time Bhagavat dwelt at Alavî, in the temple of Aggâlava. At that time the teacher of thevenerable Vangîsa, the Thera, by name Nigrodhakappa, had attained bliss not long before(akiraparinibbuta). Then this reflection occurred to the venerable Vangîsa, while retired andmeditating:

Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerableVangîsa, at the evening time, coming forth from his retirement went to Bhagavat, and havinggone to him he sat down apart after saluting him, and sitting down apart the venerable Vangîsasaid this to Bhagavat:

'Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher beblessed or whether he be not blessed.'

Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder andbending his joined hands towards Bhagavat, addressed him in stanzas:

1. 'We ask the Master of excellent understanding: he who in this world had cut off doubt, diedat Aggâlava, a Bhikkhu, well known, famous, and of a calm mind. (342)

2. 'The name "Nigrodhakappa" was given to that Brâhmana by thee, O Bhagavat; he wandered

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about worshipping thee, having liberation in view, strong, and seeing Nibbâna. (343)

3. 'O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears areready to hear, thou art our Master, thou art incomparable. (344)

4. 'Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding;speak in the midst of us, O thou all-seeing, as the thousand-eyed Sakka (speaks in the midst) ofthe gods. (345)

5. 'Whatever ties there are in this world (constituting) the way to folly, combined withignorance, forming the seat of doubt, they do not exist before Tathâgata, for he is the best eye ofmen. (346)

6. 'If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the worldwill be enveloped in darkness, not even illustrious men will shine. (347)

7. 'Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we havecome to him who beholds meditation, reveal Kappa to us in the assembly. (348)

8. 'Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (theirnecks) sing softly with a rich and well-modulated voice; we will all listen to thee attentively.(349)

9. 'Having earnestly called upon him who has completely left birth and death behind andshaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what theywant, but the Tathâgatas act with a purpose[1]. (350)

[1. Pahînagâtimaranam asesam Niggayha dhonam vadessâmi dhammam, Na kâmakâro hi puthugganânam Samkheyyakâro ka tathâgatânam.]

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10. 'This full explanation by thee, the perfectly wise, is accepted, this last clasping of the handsis well bent, O thou of high wisdom, knowing (Kappa's transmigration), do not delude us[1]. (351)

11. ' Having perfectly[2] comprehended the Dhamma of the venerable ones, do not delude (us),O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by theheat (longs for) water, so I long for thy words; send a shower of learning. (352)

12. 'The rich religious life which Kappâyana led, has not that been in vain (to him), has he been(completely) extinguished; or is he still with some elements of existence (left behind)? How hewas liberated, that we want to hear.' (353)

13. Bhagavat: 'He cut off the desire for name and form in this world,'--so said Bhagavat,--'Kanha's (i.e. Mâra's) stream, adhered to for a long time, he crossed completely birth and death,'so said Bhagavat, the best of the five (Brâhmanas, pañkavaggiyâ). (354)

14. Vangîsa: 'Having heard thy word, O thou the best of the Isis, I am pleased; not in vain haveI asked, the Brâhmana did not deceive me. (355)

15. 'As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspreadstrong net of deceitful death. (356)

16. 'Kappiya (Kappâyana) saw, O Bhagavat, the beginning

[1. Sampannaveyyâkaranam tava-y-idam Samuggupaññassa samuggahîtam, Ayam añgali pakkhimo suppanâmito, Mâ mohayi gânam anomapañña.

2. Parovaran ti lokuttaralokiyavasena sundarâsundaram dûre santikam vâ. Commentator.]

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of attachment, Kappâyana verily crossed the realm of death, which is very difficult to cross.'(357)

Vangîsasutta is ended.

13. SAMMÂPARIBBÂGANIYASUTTA.The right path for a Bhikkhu.

1. 'We will ask the Muni of great understanding, who has crossed, gone to the other shore, isblessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, afterhaving gone out from his house and driven away desire?' (358)

2. 'He whose (ideas of) omens, meteors, dreams and signs are destroyed,'--so said Bhagavat,--'such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359)

3. 'Let the Bhikkhu subdue his passion for human and divine pleasures, then after conqueringexistence and understanding the Dhamma, such a one will wander rightly in the world. (360)

4. 'Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be freefrom compliance and opposition, then such a one will wander rightly in the world. (361)

5. 'He who having left behind both what is agreeable and what is disagreeable, not seizing uponanything, is independent in every respect and liberated from bonds, such a one will wanderrightly in the world. (362)

6. 'He does not see any essence in the Upadhis, having subdued his wish and passion forattachments,

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he is independent and not to be led by others, such a one will wander rightly in the world[1]. (363)

7. 'He who is not opposed (to any one) in word, thought or deed, who, after having understoodthe Dhamma perfectly, longs for the state of Nibbâna, such a one will wander rightly in theworld. (364)

8. 'He who thinking "he salutes me" is not elated, the Bhikkhu who, although abused, does notreflect (upon it, and) having received food from others does not get intoxicated (with pride), sucha one will wander rightly in the world. (365)

9. 'The Bhikkhu who, after leaving behind covetousness and existence, is disgusted withcutting and binding (others), he who has overcome doubt, and is without pain, such a one willwander rightly in the world. (366)

10. 'And knowing what becomes him, the Bhikkhu will not harm any one in the world,understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367)

11. 'He to whom there are no affections whatsoever, whose sins are extirpated from the root, hefree from desire and not longing (for anything), such a one will wander rightly in the world.(368)

12. 'He whose passions have been destroyed, who is free from pride, who has overcome all thepath of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one willwander rightly in the world. (369)

13. 'The believer, possessed of knowledge, seeing

[1. Na so upadhîsu sâram eti Âdânesu vineyya khandarâgam So anissito anaññaneyyo Sammâ so.]

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the way (leading to Nibbâna), who is no partisan amongst the partisans (of the sixty-twophilosophical views), wise after subduing covetousness, anger, such a one will wander rightly inthe world. (370)

14. 'He who is pure and victorious, who has removed the veil (of the world), who is subdued inthe Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of thecessation of the Samkhâras, such a one will wander rightly in the world. (371)

15. 'He who has overcome time (kappâtîta) in the past and in the future, is of an exceedinglypure understanding, liberated from all the dwelling-places (of the mind), such a one will wanderrightly in the world. (372)

16. 'Knowing the step (of the four truths), understanding the Dhamma, seeing clearly theabandonment of the passions, destroying all the elements of existence (upadhî), such a one willwander rightly in the world.' (373)

17. 'Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way, subdued and havingovercome all bonds, such a one will wander rightly in the world.' (374)

Sammâparibbâganiyasutta is ended.

14. DHAMMIKASUTTA.Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then thefollower (upâsaka) Dhammika, together with five

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hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted him, he sat downapart; sitting down apart the follower Dhammika addressed Bhagavat in stanzas:

1. 'I ask thee, O Gotama of great understanding, How is a Sâvaka (disciple) to act to be a goodone? is it the one who goes from his house to the wilderness, or the followers with a house?(375)

2. 'For thou knowest the doings of this world and that of the gods, and the final end; there isnobody like thee seeing the subtle meaning (of things); they call thee the excellent Buddha. (376)

3. 'Knowing all knowledge thou hast revealed the Dhamma, having compassion on creatures;thou hast removed the veil (of the world), thou art all-seeing, thou shinest spotless in all theworld. (377)

4. 'The king of elephants, Erâvana by name, hearing that thou wert Gina (the Conqueror), cameto thy presence, and having conversed with thee he went away delighted, after listening (to thee,and saying), "Very good!" (378)

5. 'Also king Vessavana Kuvera came to ask thee about the Dhamma; him, too, thou, O wiseman, answeredst when asked, and he also after listening was delighted. (379)

6. 'All these disputatious Titthiyas and Âgîvikas and Niganthas do not any of them overcomethee in understanding, as a man standing (does not overcome) the one that is walking quickly.(380)

7. 'All these disputatious Brâhmanas, and there are even some old Brâhmanas, all are bound bythy opinion, and others also that are considered disputants. (381)

8. 'This subtle and pleasant Dhamma that has

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been well proclaimed by thee, O Bhagavat, and which we all long to hear, do thou, O thou bestof Buddhas, speak to us when asked. (382)

9. 'Let all these Bhikkhus and also Upâsakas that have sat down to listen, hear the Dhammalearnt (anubuddha) by the stainless (Buddha), as the gods (hear) the well-spoken (words) ofVâsava.' (383)

10. Bhagavat: 'Listen to me, O Bhikkhus, I will teach you the Dhamma that destroys sin, do yekeep it, all of you; let him who looks for what is salutary, the thoughtful, cultivate the mode oflife suitable for Pabbagitas. (384)

11. 'Let not the Bhikkhu walk about at a wrong time, let him go to the village for alms at theright time; for ties ensnare the one that goes at a wrong time, therefore Buddhas do not go at awrong time. (385)

12. 'Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desirefor (all) these things (dhammas), let him in due time go in for his breakfast. (386)

13. 'And let the Bhikkhu, after having obtained his food at the right time and returned, sit downalone and privately; reflecting within himself let him not turn his mind to outward things, (butbe) self-collected. (387)

14. 'If he speak with a Sâvaka or with anybody else, or with a Bhikkhu, let him talk about theexcellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388)

15. 'For some utter language contradicting others[1]; those narrow-minded ones we do notpraise. Ties

[1. Vâdam hi eke patiseniyanti = virugghanti yugghitukâmâ hutvâ senâya patimukham gakkhantâ viya honti.Commentator.]

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from here and there ensnare them, and they send their mind far away in that (dispute). (389)

16. 'Let a Sâvaka of him with the excellent understanding (Buddha), after hearing the Dhammataught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water fortaking away the dirt of his clothes. (390)

17. 'But without clinging to these things, to food, to bed and chair, to water for taking away thedirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus. (391)

18. 'A householder's work I will also tell you, how a Sâvaka is to act to be a good one; for thatcomplete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly)occupations. (392)

19. 'Let him not kill, nor cause to be killed any living being, nor let him approve of otherskilling, after having refrained from hurting all creatures, both those that are strong and those thattremble in the world. (393)

20. 'Then let the Sâvaka abstain from (taking) anything in any place that has not been given (tohim), knowing (it to belong to another), let him not cause any one to take, nor approve of thosethat take, let him avoid all (sort of) theft. (394)

21. ' Let the wise man avoid an unchaste life as a burning heap of coals; not being able to live alife of chastity, let him not transgress with another man's wife. (395)

22. 'Let no one speak falsely to another in the hall of justice or in the hall of the assembly, lethim not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let himavoid all (sort of) untruth. (396)

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23. 'Let the householder who approves of this Dhamma, not give himself to intoxicating drinks;let him not cause others to drink, nor approve of those that drink, knowing it to end in madness.(397)

24. 'For through intoxication the stupid commit sins and make other people intoxicated; let himavoid this seat of sin, this madness, this folly, delightful to the stupid. (398)

25. 'Let him not kill any living being, let him not take what has not been given (to him), let himnot speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexualintercourse, and let him not at night eat untimely food. (399)

26. 'Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth:--this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcomepain. (400)

27. 'Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth,and the eighth days of the half-month, and (having kept) the complete Pâtihârakapakkha[1]

consisting of eight parts, (401)

28. 'And then in the morning, after having kept abstinence, let a wise man with a believingmind, gladdening the assembly of Bhikkhus with food and drink, make distributions according tohis ability. (402)

29. 'Let him dutifully maintain his parents, and practise an honourable trade; the householderwho observes this strenuously goes to the gods by name, Sayampabhas.' (403)

Dhammikasutta is ended.

Kûlavagga is ended.

[1. Compare T. W. Rhys Davids, Buddhism, p. 141.]

III. MAHÂVAGGA.

1. PABBAGGÂSUTTA.King Bimbisâra feeling interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha.

1. I will praise an ascetic life such as the clearly-seeing (Buddha) led, such as he thinking (overit) approved of as an ascetic life. (404)

2. ' This house-life is pain, the seat of impurity,' and 'an ascetic life is an open-air life,' soconsidering he embraced an ascetic life. (405)

3. Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandonedsin in words, he cleansed his life. (406)

4. Buddha went to Râgagaha, he entered the Giribbaga in Magadha for alms with a profusionof excellent signs. (407)

5. Bimbisâra standing in his palace saw him, and seeing him endowed with these signs, hespoke these words: (408)

6. 'Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct,and he does not look before him further than a yuga (the distance of a plough). (409)

7. 'With downcast eyes, thoughtful, this one is not like those of low caste; let the king'smessengers run off, (and ask): "Where is the Bhikkhu going?"' (410)

8. The king's messengers followed after (him, and

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said): 'Where is the Bhikkhu going, where will he reside? (411)

9. 'Going begging from house to house, watching the door (of the senses), well restrained, hequickly filled his bowl, conscious, thoughtful. (412)

10. 'Wandering about in search of alms, having gone out of town, the Muni repaired to (themountain) Pandava; it must be there he lives.' (413)

11. Seeing that he had entered his dwelling, the messengers then sat down, and one messengerhaving returned announced it to the king. (414)

12. 'This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull,like a lion in a mountain cave.' (415)

13. Having heard the messenger's words, the Khattiya in a fine chariot hastening went out tothe Pandava mountain. (416)

14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alightingfrom the chariot, and approaching on foot, having come up (to him), seated himself. (417)

15. Having sat down the king then exchanged the usual ceremonious greetings with him, andafter the complimentary talk he spoke these words: (418)

16. 'Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion,like a high-born Khattiya. (419)

17. 'I will ornament the army-house, and at the head of the assembly of chiefs (nâga) give(thee) wealth; enjoy it and tell me thy birth, when asked.' (420)

18. Buddha: 'Just beside Himavanta, O king, there lives a people endowed with the power ofwealth, the inhabitants of Kosala. (421)

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19. 'They are Âdikkas by family, Sâkiyas by birth; from that family I have wandered out, notlonging for sensual pleasures. (422)

20. 'Seeing misery in sensual pleasures, and considering the forsaking of the world ashappiness, I will go and exert myself; in this my mind delights.' (423)

Pabbaggâsutta is ended.

2. PADHÂNASUTTA.Mâra tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv.

1. To me, whose mind was intent upon exertion near the river Nerañgarâ, having exertedmyself, and given myself to meditation for the sake of acquiring Nibbâna (yogakkhema), (424)

2. Came Namuki speaking words full of compassion: 'Thou art lean, ill-favoured, death is inthy neighbourhood. (425)

3. 'A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; livinglife, O thou venerable one, is better; living thou wilt be able to do good works[1]. (426)

4. 'When thou livest a religious life, and feedest the sacrificial fire, manifold good works arewoven to thee; what dost thou want with exertion? (427)

5. 'Difficult is the way of exertion, difficult to pass, difficult to enter upon;' saying these versesMâra stood near Buddha. (428)

[1. Sahassabhâgo maranassa, Ekamso tava gîvitam,

Gîvam bho gîvitam seyyo,Gîvam puññâni kâhasi.]

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6. To Mâra thus speaking Bhagavat said this: 'O thou friend of the indolent, thou wicked one,for what purpose hast thou come here? (429)

7. 'Even the least good work is of no use to me; and what good works are required, Mâra oughtto tell. (430)

8. 'I have faith and power, and understanding is found in me; while thus exerting myself, whydo you ask me to live[1]? (431)

9. 'This (burning) wind will dry up even the currents of the rivers; should it not by degrees dryup my blood, while I am exerting myself? (432)

10. 'While the blood is drying up, the bile and the phlegm are dried up; while the flesh iswasting away, the mind gets more tranquil, and my attention, understanding, and meditation getmore steadfast[2]. (433)

11. 'While I am living thus, after having felt the extreme sensations, my mind does not look forsensual pleasures; behold a being's purity. (434)

12. 'Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thyfourth desire. (435)

13. 'Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighthhypocrisy and stupor, (436)

14. 'Gain, fame, honour, and what celebrity has

[1. Evam mam pahitattam pi Kim gîvam anupukkhasi.

2. Lohite sussamânamhi Pittam semhañ ka sussati,

Mamsesu khîyamânesu Bhiyyo kittam pasîdati Bhiyyo sati ka paññâ ka Samâdhi mama titthati.]

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been falsely obtained; and he who exalts himself and despises others[1]. (437)

15. 'This, O Namuki, is thine, the black one's, fighting army; none but a hero conquers it, andafter conquering it obtains joy. (438)

16. 'Woe upon life in this world! death in battle is better for me than that I should live defeated.(439)

17. 'Plunged into this world some Samanas and Brâmanas are not seen, and they do not knowthe way in which the virtuous walk. (440)

18. 'Seeing on all sides an army arrayed, and Mâra on his elephant, I am going out to do battle,that he may not drive me away from my place. (441)

19. 'This army of thine, which the world of men and gods cannot conquer, I will crush withunderstanding as (one crushes) an unbaked earthen pot with a stone[2]. (442)

20. 'Having made my thought subject to me and my attention firm, I shall wander about fromkingdom to kingdom, training disciples extensively. (443)

21. 'They (will be) zealous and energetic, executing my orders, (the orders) of one free fromlust, and they will go (to the place) where, having gone, they will not mourn.' (444)

22. Mâra: 'For seven years I followed Bhagavat step by step; I found no fault in the perfectlyenlightened, thoughtful (Buddha). (445)

[1. Yo k' attânam samukkamse Pare ka avagânati.

2. Yam te tam na-ppasahati Senam loko sadevako Tam te paññâya gakkhâmi[*] Âmam pattam va amhanâ.

*. Instead of gakkhâmi I read bhañgâmi. Ba has vekkhâpi, Bi vegghâmi.]

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23. 'The crow hovered round the rock that looked like (a lump of) fat: "Do we here findsomething soft, is it something sweet?" (446)

24. 'Having obtained nothing sweet there, the crow went away from that spot. Thus like thecrow approaching the rock, being disgusted, we shall go away from Gotama[1].' (447)

25. While overcome with sorrow the string of his lute slipped down; then that evil-mindedYakkha disappeared there. (448)

Padhânasutta is ended.

3. SUBHÂSITASUTTA.On well-spoken language.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî in Getavana. Bhagavat said this: 'O Bhikkhus, thespeech that is provided with four requisites is well-spoken, not ill-spoken, both faultless andblameless to the wise.'

'Which four?'

'O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what isright (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what isunpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is providedwith these four requisites, is well-spoken, not ill-spoken, both faultless

[1. Kâko va selam âsagga[*]. Nibbiggâpema Gotamam[+].

*. Cb Ck âvagga, Ba assagga, Bi âssagga.

+. Instead of Gotamam I read Gotamâ.]

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and blameless to the wise.' This said Bhagavat. When Sugata had said this, then the Master spokethe following:

1. 'Well-spoken language the just call the principal (thing); let one speak what is right(dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing,not what is unpleasing, that is the third; let one speak what is true, not what is false, that is thefourth.' (449)

Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder andbending his joined hands towards Bhagavat, said this: 'It occurs to me, O Sugata!'

'Let it occur to thee, O Vangîsa!' said Bhagavat.

Then the venerable Vangîsa, standing before Bhagavat, praised him with appropriate stanzas:

2. 'Let one say such words by which he does not pain himself, nor hurt others; such words aretruly well-spoken. (450)

3. 'Let one speak pleasing words which are received joyfully (by all), and which (saying) he,without committing sins, speaks what is pleasing to others. (451)

4. 'Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and inwhat is right, the just stand firm, so they say. (452)

5. 'The words which Buddha speaks, which are sure to bring about extinction and put an end topain, such (words) are truly the best.' (453)

Subhâsitasutta is ended.

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4. SUNDARIKABHÂRADVÂGASUTTA.Buddha shows to Sundarikabhâradvâga on whom to bestow oblations, and the Brâmana is finally converted.

So it was heard by me:

At one time Bhagavat dwelt in Kosala on the bank of the river Sundarikâ. And during that timethe Brâmana Sundarikabhâradvâga made offerings to the fire and worshipped the fire. Then theBrâmana Sundarikabhâradvâga, having made offerings to the fire and worshipped the fire, andhaving risen from his seat, looked about him on all sides towards the four quarters of the globe,saying: 'Who is to enjoy the rest of this oblation?' The Brâmana Sundarikabhâradvâga sawBhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he,after taking the rest of the oblation with his left hand and the waterpot with his right hand, wentup to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabhâradvâga, the Brâmana,uncovered his head. Then the Brâhmana Sundarikabhâradvâga thought: 'This man is shaved, thisman is a shaveling,' and he wished to return again from there. Then this came to the mind ofSundarikabhâradvâga, the Brâmana: 'Some Brâmanas also here are shaved, I think I shall go upand ask him about his descent.' Then the Brâhmana Sundarikabhâradvâga went up to Bhagavat,and having gone up he said this: 'Of what family art thou?'

Then Bhagavat answered Sundarikabhâradvâga, the Brâmana, in stanzas:

1. 'No Brâmana am I, nor a king's son, nor any

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Vessa; having thoroughly observed the class of common people, I wander about the worldreflectingly, possessing nothing. (454)

2. 'Dressed in a sanghâti[1] and houseless I wander about, with my hair cut off, calm, notintermixing with people in this world. Thou askest me an unseasonable question about (my)family, O Brâhmana!' (455)

3. Sundarikabhâradvâga: 'Sir, Brâmanas together with Brâmanas ask truly, Art thou aBrâhmana?'

Bhagavat: 'If thou sayest, I am a Brâmana, and callest me no Brâmana, then I ask thee aboutthe Sâvitti that consists of three padas and twenty-four syllables[2].' (456)

4. Sundarikabhâradvâga: 'For what (reason) did the Isis, men, Khattiyas, Brâmanas makeofferings to the gods abundantly in this world?'

Bhagavat: 'He who, perfect and accomplished at the time of offering, obtains the ear of one orthe other (god), he will succeed, so I say.' (457)

5. 'Surely his offering will bear fruit,'--so said the Brâmana,--'because we saw such anaccomplished man; for by not seeing such as you, somebody else will enjoy the oblation.' (458)

6. Bhagavat: 'Therefore, O Brâmana, as you have come here to ask for something, ask; perhapsthou mightest here find one that is calm, without anger, free from pain, free from desire, one witha good understanding.' (459)

[1. See Rhys Davids, Buddhism, p. 166.

2. Tam Sâvittim pukkhâmi Tipadam katuvîsatakkharam. (Rig-veda III, 62, 10.)]

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7. Sundarikabhâradvâga: 'I delight in offering, O Gotama, I desire to make an offering, but I donot understand it; do thou instruct me, tell me in what case the offering succeeds.' (460)

8. Bhagavat: 'Therefore, O Brâmana, lend me thy ear, I will teach thee the Dhamma. (461)

9. 'Do not ask about descent, but ask about conduct; from wood, it is true, fire is born;(likewise) a firm Muni, although belonging to a low family, may become noble, when restrained(from sinning) by humility. (462)

10. 'He who is subdued by truth, endowed with temperance, accomplished, leading a religiouslife, on such a one in due time people should bestow oblations; let the Brâmana who has goodworks in view, offer. (463)

11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, beinglike a straight shuttle, on such in due time people should bestow oblations; let the Brâmana whohas good works in view, offer. (464)

12. 'Those whose passions are gone, whose senses are well composed, who are liberated likethe moon out of the grasp of Râhu, on such in due time people should bestow oblations; let theBrâmana who has good works in view, offer. (465)

13. 'Those who wander about in the world without clinging (to anything), always thoughtful,having left selfishness, on such in due time people should bestow oblations; let the Brâmana whohas good works in view, offer. (466)

14. 'He who, after leaving sensual pleasures, wanders about victorious, he who knows the endof birth and death, who is perfectly happy (parinibbuta),

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calm like a deep water, Tathâgata deserves the oblation. (467)

15. 'Just with the just and far from the unjust[1], Tathâgata is possessed of infiniteunderstanding; undefiled both in this world and in the other, Tathâgata deserves the oblation.(468)

16. 'He in whom there lives no deceit, no arrogance, he who is free from cupidity, free fromselfishness, free from desire, who has banished anger, who is calm, the Brâmana who hasremoved the taint of grief, Tathâgata deserves the oblation. (469)

17. 'He who has banished (every) resting-place of the mind, he for whom there is no grasping,he who covets nothing either in this world or in the other, Tathâgata deserves the oblation[2].(470)

18. 'He who is composed, who has crossed over the stream (of existence) and knows theDhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearingthe last body, Tathâgata deserves the oblation. (471)

19. 'He whose passion for existence and whose harsh talk are destroyed, are perished, (andtherefore) exist not, he the accomplished and in every respect liberated Tathâgata deserves theoblation. (472)

20. 'He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings isfree from arrogance, having penetrated pain together with its domain and subject, Tathâgatadeserves the oblation. (473)

21. 'He who, without giving himself up to desire, sees seclusion (i.e. Nibbâna), who hasovercome the view that is to be taught by others, to whom there

[1. Samo samehi visamehi dûre.

2. Comp. Dhp. v. 20.]

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are no objects of sense whatever, Tathâgata deserves the oblation[1]. (474)

22. 'He to whom all Dhammas of every description, after he has penetrated them, aredestroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction ofattachment (i.e. Nibbâna), Tathâgata deserves the oblation. (475)

23. 'He who sees the destruction of bond and birth, who has totally evaded the path of passion,(who is) pure, faultless, spotless, undepraved, Tathâgata deserves the oblation. (476)

24. 'He who does not measure himself by himself, who is composed, upright, firm, withoutdesire, free from harshness (akhila), free from doubt, Tathâgata deserves the oblation. (477)

25. 'He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, whowears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (forhim) thus a Yakkha's purification (takes place)[2].' (478)

26. Sundarikabhâradvâga: 'May my offering be a true offering, because I met with such a oneout of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoymy oblation.' (479)

27. Bhagavat: 'What is obtained by stanzas is not to be enjoyed by me, this is not the custom ofthe clearly-seeing, O Brâmana; Buddhas reject what is obtained by stanzas. While the Dhamma

[1. Âsam anissâya vivekadassî Paravediyam[*] ditthim upâtivatto Ârammanâ yassa na santi keki, &c.

2. Comp. Kalahavivâdasutta, v. 14.

*. Paravediyan ti parehi ñâpetabbam. Commentator.]

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exists, O Brâmana, this is the practice (of the Buddhas). (480)

28. 'With other food and drink must thou serve one that is perfect, a great Isi, whose passionsare destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for goodworks[1].' (481)

29. Sundarikabhâradvâga: 'Good, O Bhagavat, then I should like to know, who will enjoy a giftfrom one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings)after having accepted thy doctrine.' (482)

30. Bhagavat: 'Whosoever has no quarrels, whose mind is untroubled, and who has freedhimself from lusts, whose sloth is driven away, (483)

31. 'Whosoever conquers his sins, knows birth and death, the Muni who is endowed withwisdom[2], such a one who has resorted to offering, (484)

32. 'Him you should worship and honour with food and drink; so the gifts will prosper.' (485)

33. Sundarikabhâradvâga: 'Thou Buddha deservest the oblation, (thou art) the best field forgood works, the object of offering to all the world; what is given to thee will bear great fruit.'(486)

Then the Brâmana Sundarikabhâradvâga said this to Bhagavat: 'It is excellent, O venerableGotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, orreveals what has been hidden, or tells the way to him who has gone astray, or holds out an oillamp in the dark that those who have eyes may see the objects, even so by the venerable Gotamain manifold ways the Dhamma has been illustrated; I take refuge in

[1. Comp. Kasibhâradvâgsutta, v. 7.

2. Moneyyasampannam = paññâsampannam. Commentator.]

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the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive therobe and the orders from the venerable Gotama.'

The Brâmana Sundarikabhâradvâga received the pabbaggâ from Bhagavat, and he receivedalso the upasampadâ; and the venerable Bhâradvâga, having lately received the upasampadâ,leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time inthis existence by his own understanding ascertained and possessed himself of that highestperfection of a religious life for the sake of which men of good family rightly wander away fromtheir houses to a houseless state. 'Birth had been destroyed, a religious life had been led, whatwas to be done had been done, there was nothing else (to be done) for this existence,' so heperceived, and the venerable Bhâradvâga became one of the arahats.

Sundarikabhâradvâgasutta is ended.

5. MÂGHASUTTA.

Buddha on being asked tells Mâgha of those worthy of offerings and the blessing of offering.

So it was heard by me:

At one time Bhagavat dwelt at Râgagaha, in the mountain (called) the Vulture's Peak(Gigghakûta).

Then the young man Mâgha went to Bhagavat, and having gone to him he talked pleasantlywith him, and after having had some pleasant, remarkable conversation with him he sat downapart; sitting down apart the young man Mâgha spoke this to Bhagavat:

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'O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches,and having sought for riches justly, I give out of the justly obtained and justly acquired riches toone, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty,to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama,whether I, while so giving, so offering, produce much good.'

'Certainly, O young man, dost thou in so offering produce much good; he, O young man, whois a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having soughtfor riches justly, gives out of his justly obtained and justly acquired riches to one, to two, tothree, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, tofifty, to a hundred, and gives still more, produces much good.'

Then the young man Mâgha addressed Bhagavat in stanzas:

1. 'I ask the venerable Gotama, the bountiful,'--so said the young man Mâgha,--'wearing theyellow robe, wandering about houseless:' 'He who is a householder, suitable to beg of, a donor,who, desirous of good, offers having what is good in view, and giving to others in this worldfood and drink,--where (i.e. on whom bestowed) will the oblation of such an offerer prosper?'(487)

2. 'He who is a householder, suitable to beg of, a donor, O Mâgha,'--so said Bhagavat,--'who,desirous of good, offers having what is good in view, and giving to others in this world food anddrink, such a one will prosper with those worthy of offerings.' (488)

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3. 'He who is a householder, suitable to beg of, a donor,'--so said the young man,--'who,desirous of good, offers having what is good in view, and giving to others in this world food anddrink,--tell me (I being such a one), O Bhagavat, of those worthy of offerings.' (489)

4. Bhagavat: 'Those indeed who wander about in the world without clinging to anything andwithout possessing anything, perfect, self-restrained, on such in due time people should bestowoblations; let the Brâhmana who has good (works) in view, offer. (490)

5. 'Those who have cut through all bonds and fetters, who are subdued, liberated, free frompain, and free from desire, on such in due time people should bestow oblations; let the Brâmanawho has good (works) in view, offer. (491)

6. 'Those who are released from all bonds, who are subdued, liberated, free from pain, and freefrom desire on such in due time people should bestow oblations; let the Brâmana who has good(works) in view, offer. (492)

7. 'Those who, having forsaken both passion and hatred and folly, have destroyed their desiresand lead a religious life, on such in due time people should bestow oblations; let the Brâhmanawho has good (works) in view, offer[1]. (493)

8. 'Those in whom there lives no deceit, no arrogance, who are free from cupidity, free fromselfishness, free from desire, on such in due time people should bestew oblations; let theBrâmana who has good (works) in view, offer. (494)

9. 'Those indeed who without being lost in desire,

[1. Comp. Dhp. v. 20.]

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after crossing the stream (of existence), wander about free from selfishness, on such in due timepeople should bestow oblations; let the Brâmana who has good (works) in view, offer. (495)

10. 'Those in whom there is no desire for anything in the world, nor for existence afterexistence here or in the other world, on such in due time people should bestow oblations; let theBrâmana who has good (works) in view, offer. (496)

11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, beinglike a straight shuttle, on such in due time people should bestow oblations; let the Brâmana whohas good (works) in view, offer. (497)

12. 'Those whose passions are gone, whose senses are well composed, who are liberated likethe moon out of the grasp of Râhu, on such in due time people should bestow oblations; let theBrâhmana who has good (works) in view, offer. (498)

13. 'Those who are calm, whose passions are gone, who are without anger, and for whom thereis no transmigration after having left here, on such in due time people should bestow oblations;let the Brâhmana who has good (works) in view, offer. (499)

14. 'Those who, after leaving birth and death altogether, have conquered all doubt, on such indue time people should bestow oblations; let the Brâmana who has good (works) in view, offer.(500)

15. 'Those who wander about in the world with themselves for a light, not possessed ofanything, in every respect liberated, on such in due time people should bestow oblations; let theBrâmana who has good (works) in view, offer. (501)

16. 'Those who in this world rightly understand

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this: "This is the last (birth), there is no re-birth," on such in due time people should bestowoblations; let the Brâmana who has good (works) in view, offer. (502)

17. 'He who is accomplished, and delights in meditation, thoughtful, possessed of thoroughenlightenment, a refuge for many, on such a one in due time people should bestow oblations; letthe Brâhmana who has good (works) in view, offer.' (503)

18. 'Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings;for thou truly knowest this in this world, as surely to thee this Dhamma is known. (504)

19. 'He who is a householder, suitable to beg of, a donor,'--so said the young man Mâgha,--'who, desirous of good, offers having what is good in view, and giving to others in this worldfood and drink,--tell me (I being such a one), O Bhagavat, of the blessing of offering.' (505)

20. 'Offer, O Mâgha,'--so said Bhagavat,--'and while offering make calm thy mind in all things;the object of the one that offers is the oblation, standing fast in this he leaves hatred behind.(506)

21. 'Such a one whose passion is gone will repress hatred, cultivating an unbounded friendlymind; continually strenuous night and day he will spread infinite goodness through all regions.'(507)

22. Mâgha: 'Who prospers? who is liberated and who is bound? In which way can one byhimself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat isindeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this isthe truth; how can one attain Brahmaloka, O thou glorious one?' (508)

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23. 'He who offers the threefold blessing of oblation, O Mâgha,'--so said Bhagavat,--'such aone will prosper with those worthy of offerings; so, having offered properly, he who is suitableto beg of attains Brahmaloka, so I say.' (509)

This having been said, Mâgha the young man spoke as follows to Bhagavat: 'Excellent, Ovenerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, orreveals what has been hidden, or tells the way to him who has gone astray, or holds out an oillamp in the dark that those who have eyes may see the objects, even so by the venerable Gotamain manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in

the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as anupâsaka (a follower, me), who henceforth for all my life have taken refuge (in him).'

Mâghasutta is ended.

6. SABHIYASUTTA.Sabhiya, the Paribbâgaka, goes to the six famous teachers of his time to have his questions answered, but not havinghis doubts solved, he repairs to Gotama and asks him how one is to behave to become a Brâmana, a Samana, aNahâtaka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an Âgâniya, a Sottiya, anAriya, a Karanavat, a Paribbâgaka. Bhagavat answers his questions, and Sabhiya finally receives the robe and theorders from Buddha.

So it was heard by me:

At one time Bhagavat dwelt at Râgagaha, in Veluvana, in Kalandakanivâpa. And at that timequestions were recited to Sabhiya, the Paribbâgaka

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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a Samana or aBrâmana, explains these questions to thee when asked, near him thou shouldst live a religiouslife.'

Then Sabhiya, the Paribbâgaka, having learnt the questions from that deity, went to whateverSamanas and Brâmanas there were that had an assembly (of Bhikkhus), a crowd (of followers),and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta,and Nigantha-Nâtaputta. Those he went to, and after going to them, he asked the questions.They, being asked the questions by Sabhiya, the Paribbâgaka, did not succeed (in answeringthem), and not succeeding, they showed wrath and hatred and discontent, and they also in returnput questions to Sabhiya, the Paribbâgaka.

Then this came to the mind of Sabhiya, the Paribbâgaka: 'Whatever Samanas and Brâmanasthere are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-knownteachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and notsucceeding they showed wrath and hatred and discontent, and they also in return put questions tome in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.

Then this came to the mind of Sabhiya, the Paribbâgaka: 'This Samana Gotama has both an

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assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famousleader, considered excellent by the multitude, surely I think I shall go to Samana Gotama and askthese questions.' Then this came to the mind of Sabhiya, the Paribbâgaka: 'Whatever Samanasand Brâhmanas there are that are decayed, old, aged, advanced in years, having reached old age,experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers),being teachers well-known, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta,and Nigantha-Nâtaputta, they, being asked questions by me, did not succeed (in answeringthem), and not succeeding they showed wrath and hatred and discontent, and they also in returnput questions to me in this matter; (I should like to know) whether Samana Gotama being askedthese questions will be able to explain them to me, for Samana Gotama is both young by birthand new in ascetic life.'

Then this came to the mind of Sabhiya, the Paribbâgaka: 'Samana Gotama is not to be slightedbecause he is young; even if the Samana is young, yet he is mighty and powerful; surely I think Ishall go to Samana Gotama and ask these questions.' Then Sabhiya, the Paribbâgaka, went on ajourney to Râgagaha, and wandering on his journey in regular order he came to Râgagaha,Veluvana, Kalandakanivâpa, to Bhagavat, and having come to Bhagavat he talked pleasantlywith him, and after having had some pleasant and remarkable conversation with him he sat downapart; sitting down apart

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Sabhiya, the Paribbâgaka, spoke to Bhagavat in stanzas:

1. 'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask questions. Do thouput an end to these (doubts when) asked these questions by me, in regular order, and rightlyexplain them to me.' (510)

2. 'Thou hast come from afar, O Sabhiya,'--so said Bhagavat,--'longing to ask questions; I shallput an end to those (doubts when) asked those questions by thee, in regular order, and rightly Ishall explain them to thee. (511)

3. 'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (willexplain, and) put an end to (thy doubt).' (512)

Then this came to the mind of Sabhiya, the Paribbâgaka: 'It is marvellous, it is wonderfulindeed, the reception which I did not get from other Samanas and Brâhmanas has been given meby Gotama,' so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question:

4. 'What should a man (necessarily) have obtained that people may call him a Bhikkhu?'--sosaid Sabhiya,--'how may they call him compassionate, and how subdued? how can he be calledenlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.' (513)

5. 'He who by the path he has himself made, O Sabhiya,'--so said Bhagavat,--'has attained toperfect happiness, who has conquered doubt, who lives after having left behind both gain andgoods, who has destroyed re-birth, he is a Bhikkhu. (514)

6. 'Always resigned and attentive, he will not hurt any one in all the world, the Samana whohas

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crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he iscompassionate. (515)

7. 'He whose senses are trained internally and externally in all the world, he who afterpenetrating this and the other world longs for death, being trained, he is subdued. (516)

8. 'Whosoever, after having considered all times (kappa), the revolution (samsâra), both thevanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and hasobtained destruction of birth, him they call enlightened (buddha).' (517)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat,glad, rejoicing, delighted, highly elated, asked Bhagavat another question:

9. 'What should a man (necessarily) have obtained that people may call him a Brâmana?'--sosaid Sabhiya,--'and how (may they call him) a Samana? and how a Nahâtaka? how can he becalled a Nâga? Asked (about this) do thou Bhagavat explain it to me.' (518)

10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is immaculate, wellcomposed, firm-minded, perfect after crossing the Samsâra, such an independent one is called aBrâmana. (519)

11. 'He who is calm, having left behind good and evil, free from defilement, having understoodthis and the other world, and conquered birth and death, such a one is called a Samana by beingso[1].' (520)

12. 'Whosoever, after having washed away all sins internally and externally in all the world,does

[1. Samano tâdi pavukkate tathattâ.]

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not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka(cleansed)[1]. (521)

13. 'He who does not commit any crime in the world, who, after abandoning all bonds andfetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so[2].'(522)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat,glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

14. 'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can they call any one)a Kusala? and how a Pandita? how can he be called a Muni? Asked (about this) do thouBhagavat explain it to me.' (523)

15. 'He who, after examining all regions, O Sabhiya,'--so said Bhagavat,--'the divine and thehuman, and Brahman's region, is delivered from the radical bond of all regions, such a one iscalled a Khettagina (he who has conquered the regions) by being so. (524)

16. 'He who, after examining all treasures, the divine and the human, and Brahman's treasure,is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by beingso. (525)

17. 'He who, after examining both kinds of senses, internally and externally, is endowed with a

[1. Devamanussesu kappiyesu Kappan n' eti tam âhu nahâtako.

2. Âgum na karoti kiñki loke Sabbasamyoge visagga bandhanâni Sabbattha na saggatî vimutto Nâgo tâdi pavukkate tathattâ.But compare Pabbaggâsutta 17, Mâgandiyasutta 11, &c.]

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clear understanding and has conquered evil and good (kanhasukka), such a one is called aPandita (wise) by being so. (526)

18. 'He who, having understood the Dhamma of the just and the unjust, internally andexternally, in all the world, is to be worshipped by gods and men, he, after breaking through thenet of ties, is called a Muni (sage).' (527)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat,glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

19. 'What should one (necessarily) have obtained that people may call him Vedagû?'--so saidSabhiya,--'and how (may they call him) Anuvidita? and how Viriyavat? How does one becomeÂgâniya? Asked (about this) do thou, O Bhagavat, explain it to me.' (528)

20. 'He who, having conquered all sensations, O Sabhiya,'--so said Bhagavat,--'which are(known) to Samanas and to Brâmanas, is free from passion for all sensations, he is Vedagû(having passed sensation) after conquering all sensation. (529)

21. 'He who, having seen the delusion of name and form[1], internally and externally, the root ofsickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita(well-informed) by being so. (530)

22. 'He who is disgusted in this world with all sins, is strong after conquering the pain of hell,is strong and powerful, such a one is called Dhîra ( = viriyavat, firm) by being so. (531)

[1. Anuvikka papañkanâmarûpam.]

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23. 'He whose bonds are cut off internally and externally, the root of ties[1], who is deliveredfrom the radical bond of all ties, such a one is called Âgâniya (high-bred) by being so.' (532)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat,glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

24. 'What should a man (necessarily) have obtained that people may call him a Sottiya?'--sosaid Sabhiya,--'how (may they call him) an Ariya? and how a Karanavat? how may he become aParibbâgaka? Asked (about this) do thou, O Bhagavat, explain it to me.' (533)

25. 'Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,'--so said Bhagavat,--'whatsoever is wrong and whatsoever is blameless, is victorious, free fromdoubt, liberated, free from pain in every respect, him they call a Sottiya (learned in therevelation). (534)

26. 'Whosoever, after having cut off passions and desires, is wise and does not (again) enter thewomb, having driven away the threefold sign, the mud (of lust), and who does not (again) entertime (kappa), him they call an Ariya (noble). (535)

27. 'He who in this world, after having attained the (highest) gain in the Karanas, is skilful, hasalways understood the Dhamma, clings to nothing, is liberated, and for whom there are nopassions, he is a Karanavat (endowed with the obsrvances). (536)

28. 'Whosoever abstains from the action that has a painful result, above and below and acrossand in

[1. Yass' assu lutâni bandhanâni Agghattam bahiddhâ ka sangamûlam.]

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the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidityand anger, name and form, him they call a Paribbâgaka (a wandering mendicant) who hasattained the (highest) gain.' (537)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat,glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robeupon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face inappropriate stanzas:

29. 'Having conquered the three and sixty (philosophical) views referring to the disputations ofthe Samanas, thou hast crossed over the darkness of the stream[1]. (?) (538)

30. 'Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, Iconsider thee one that has destroyed his passions, thou art glorious, thoughtful, of greatunderstanding, O thou who puts an end to pain, thou hast carried me across. (539)

31. 'Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee,O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a truekinsman of the Âdikkas, thou art compassionate. (540)

32. 'The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thouart a Muni, perfectly enlightened, there is no obstacle for thee. (541)

[1. Yâni ka tîni yâni ka satthi Samanappavâdasitâni bhûripañña Saññakkhara saññanissitâni (?) Osaranâni vineyya oghatam' agâ.]

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33. 'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)

34. 'All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga),the great hero, when thou art speaking. (543)

35. 'Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the worldof men and gods there is no man equal to thee. (544)

36. 'Thou art Buddha, thou art the Master, thou art the Muni that conquers Mâra; after havingcut off desire thou hast crossed over and hast carried across this generation. (545)

37. 'The elements of existence (upadhi) are overcome by thee, the passions are destroyed bythee, thou art a lion, free from desire, thou hast left behind fear and terror. (546)

38. 'As a beautiful lotus does not adhere to the water, so thou dost not cling to good and evil, toeither; stretch forth thy feet, O hero, Sabbiya worships the Master's (feet).' (547)

Then Sabhiya, the Paribbâgaka, stooping with his head to Bhagavat's feet, said this toBhagavat:

'It is excellent, O venerable! It is excellent, O venerable! As one raises what has beenoverthrown, or reveals what has been hidden, or tells the way to him who has gone astray, orholds out an oil lamp in the dark that those who have eyes may see the objects, even so by thevenerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in thevenerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robeand the orders from the venerable Bhagavat.'

'He who, O Sabhiya, formerly belonging

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another creed (aññatitthiyapubba), wishes to be adopted into this religion (dhammavinaya), andwishes to receive the robe and the orders, he serves for four months; after the lapse of fourmonths Bhikkhus who have appeased their thoughts will give him the robe and the orders tobecome a Bhikkhu, (for) I also in this matter acknowledge difference of persons.'

'If, O venerable, those that formerly belonged to another creed and wish to be adopted into thisreligion and to receive the robe and the orders, serve for four months, and after the lapse of fourmonths Bhikkhus who have appeased their thoughts give them the robe and the orders that theymay become Bhikkhus, I will (also) serve for four months, and after the lapse of four monthsBhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I maybecome a Bhikkhu.'

Sabhiya, the Paribbâgaka, received the robe and the orders from Bhagavat, and the venerableSabhiya, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent,energetic life, lived after having in a short time in this existence by his own understandingascertained and possessed himself of that highest perfection of a religious life for the sake ofwhich men of good family rightly wander away from their houses to a houseless state. 'Birth hadbeen destroyed, a religious life had been led, what was to be done had been done, there wasnothing else (to be done) for this existence,' so he perceived, and the venerable Sabhiya becameone of the saints.

Sabhiyasutta is ended.

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7. SELASUTTA.Keniya, the Gatila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brâmana,arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is

answered that Buddha is expected the next day. On hearing the word 'Buddha,' Sela asks where Buddha lives, goesto him, converses with him, and is converted; so are his followers.

So it was heard by me:

At one time Bhagavat wandering about in Anguttarâpa, with a large assembly of Bhikkhus,with 1250 Bhikkhus, went to Âpana, a town in Anguttarâpa.

And Keniya, the ascetic, with matted hair (gatila) heard the following: 'The Samana, thevenerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about inAnguttarâpa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Âpana, andthe following good praising words met the venerable Gotama: "And so he is Bhagavat, thevenerable, the perfectly enlightened, endowed with science and works (viggâkarana), the happy,knowing the world, the incomparable, the charioteer of men that are to be subdued, the master,the enlightened of gods and men, the glorious; he teaches this world and the world of gods, ofMâras, of Brahmans, and beings comprising Samanas and Brâmanas, gods and men, havinghimself known and seen them face to face; he teaches the Dhamma (which is) good in thebeginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; heteaches a religious life, and good is the sight of such saints."'

Then Keniya, the Gatila, went (to the place) where

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Bhagavat was, and having gone there he talked pleasantly with him, and after having had somepleasant and remarkable conversation (with him) he sat down apart; and while Keniya, theGatila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delightedhim. Then Keniya, the Gatila, having been taught, advised, roused, and delighted by Bhagavatthrough religious talk, said this to Bhagavat:

'Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.'

This having been said, Bhagavat answered Keniya, the Gatila: 'Large, O Keniya, is theassembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate withthe Brâmanas.'

A second time Keniya, the Gatila, said this to Bhagavat: 'Although, O venerable Gotama, theassembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimatewith the Brâmanas, let the venerable Gotama accept my food to-morrow, together with theassembly of Bhikkhus.'

A second time Bhagavat said this to Keniya, the Gatila: 'Large, O Keniya, is the assembly ofBhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with theBrâmanas.'

A third time Keniya, the Gatila, said this to Bhagavat: 'Although, O venerable Gotama, theassembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate

with the Brâhmanas, yet let the venerable Gotama accept my food to-morrow, together with theassembly of Bhikkhus.' Bhagavat assented by being silent.

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Then Keniya, the Gatila, having learnt the assent of Bhagavat, after rising from his seat went tohis hermitage, and having gone there he addressed his friends and servants, his relatives andkinsmen (as follows): 'Let my venerable friends and servants, relatives and kinsmen hear me;--the Samana Gotama has been invited by me to (take his) food (with me) to-morrow, togetherwith the assembly of Bhikkhus; wherefore you must render me bodily service.'

'Surely, O venerable one,' so saying the friends and servants, relatives and kinsmen of Keniya,the Gatila, complying with his request, some of them dug fireplaces, some chopped firewood,some washed the vessels, some placed waterpots, some prepared seats. Keniya, the Gatila, on theother hand, himself provided a circular pavilion.

At that time the Brâmana Sela lived at Âpana, perfect in the three Vedas, vocabulary, Ketubha,etymology, Itihâsa as the fifth (Veda), versed in metre, a grammarian, one not deficient inpopular controversy and the signs of a great man, he taught three hundred young men thehymns[1]. At that time Keniya, the Gatila, was intimate with the Brâhmana Sela. Then theBrâmana Sela surrounded by three hundred young men, walking on foot, arrived at the placewhere the hermitage of Keniya, the Gatila, was. And the Brâmana Sela saw the Gatilas inKeniya's hermitage, some of them digging fireplaces, some chopping firewood, some washingthe vessels, some placing waterpots, some

[1. Tena kho pana samayena. Selo brâhmano Âpane pativasati tinnam vedânam pâragû sanighanduketubhânamsâkkharappabhedânam itihâsapañkamânam padako veyyâkarano lokâyatamahâpurisalakkhanesu anavayo tînimânavakasatâni mante vâketi.]

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preparing seats, and Keniya, the Gatila, on the other hand, himself providing a circular pavilion;seeing Keniya, the Gatila, he said this: 'Is the venerable Keniya to celebrate the marriage of a sonor the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisâra, the king ofMagadha, who has a large body of troops, been invited for to-morrow, together with his army?'

'I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisâra,the king of Magadha, who has a large body of troops, been invited for to-morrow, together withhis army, yet a great sacrifice of mine is at hand. The Samana Gotama, the Sakya son, gone outfrom the Sakya family, wandering about in Anguttarâpa with a large assembly of Bhikkhus, onethousand two hundred and fifty Bhikkhus, has reached Âpana, and the following good praisingwords met the venerable Gotama: "And so he is Bhagavat, the venerable, the perfectlyenlightened, endowed with science and works (viggâkarana), the happy, knowing the world, theincomparable, the charioteer of men that are to be subdued, the master, the enlightened of godsand men, the glorious, he has been invited by me for to-morrow, together with the assembly ofBhikkhus."'

'Didst thou say that he is a Buddha, O venerable Keniya?'

'Yes, I say, O venerable Sela, that he is a Buddha.'

'Didst thou say that he is a Buddha, O venerable Keniya? ,

'Yes, I say, O venerable Sela, that he is a Buddha.'

Then this occurred to the Brâhmana Sela: 'This sound "Buddha" is (indeed) rare, but in ourhymns

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are to be found the thirty-two signs of a great man, and for a great man endowed with these thereare two conditions, and no more: if he lives in a house he is a king, a universal (king), a justreligious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the securityof his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheelgem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, andthe chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodilystrength and crushing foreign armies; he having conquered this ocean-girt earth without a rodand without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes outfrom (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who hasremoved the veil in the world. And where, O venerable Keniya, dwells now that venerableGotama, the saint and the perfectly enlightened?'

This having been said, Keniya, the Gatila, stretching out his right arm, spoke as follows to theBrâmana Sela: 'There, where yon blue forest line is, O venerable Sela.'

Then the Brâmana Sela together with (his) three hundred young men went to the place whereBhagavat was. Then the Brâmana Sela addressed those young men: 'Come ye, venerable ones,with but little noise, walking step by step, for Bhagavats are difficult of access, walking alonelike lions, and when I speak to the venerable Samana Gotama, do ye not utter interrupting words,but wait ye venerable ones, for the end of my speech.'

Then the Brâmana Sela went to the place where

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Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having hadsome pleasant and remarkable conversation with him he sat down apart, and while sitting downapart Sela, the Brâhmana, looked for the thirty-two signs of a great man on the body ofBhagavat. And the Brâmana Sela saw the thirty-two signs of a great man on the body ofBhagavat with the exception of two; in respect to two of the signs of a great man he had doubts,he hesitated, he was not satisfied, he was not assured as to the member being enclosed in amembrane and as to his having a large tongue.

Then this occurred to Bhagavat: 'This Brâmana Sela sees in me the thirty-two signs of a greatman with the exception of two, in respect to two of the signs of a great man he has doubts, hehesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane,and as to my having a large tongue.' Then Bhagavat created such a miraculous creature that theBrâmana Sela might see Bhagavat's member enclosed in a membrane. Then Bhagavat having putout his tongue touched and stroked both his ears, touched and stroked both nostrils, and thewhole circumference of his forehead he covered with his tongue.

Then this occurred to the Brâhmana Sela: 'The Samana Gotama is endowed with the thirty-twosigns of a great man, with them all, not with (only) some of them, and yet I do not know whetherhe is a Buddha or not; I have heard old and aged Brâhmanas, teachers and their previousteachers, say that those who are saints and perfectly enlightened manifest themselves when theirpraise is uttered. I think I shall praise the Samana Gotama face to

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face in suitable stanzas.' Then the Brâmana Sela praised Bhagavat face to face in suitablestanzas:

1. 'Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast agolden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548)

2. 'All the signs that are for a well-born man, they are on thy body, the signs of a great man.(549)

3. 'Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thoushinest like a sun in the midst of the assembly of the Samanas. (550)

4. 'Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use ofbeing a Samana to thee who art possessed of the highest beauty? (551)

5. 'Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), aconqueror, a lord of the jambu grove (i.e. India). (552)

6. 'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, aleader of men.' (553)

7. 'I am a king, O Sela,'--so said Bhagavat,--'an incomparable, religious king (dhammarâgan),with justice (dhammena) I turn the wheel, a wheel that is irresistible[1].' (554)

8. 'Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),'--so said Sela, theBrâhmana,--'an incomparable, religious king; "with justice I turn the wheel," so thou sayest, OGotama. (555)

[1. Compare Gospel of S. John xviii. 37.]

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9. 'Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is toturn after thee the wheel of religion turned (by thee)? ' (556)

10. 'The wheel turned by me, O Sela,'--so said Bhagavat,--'the incomparable wheel of religion,Sâriputta is to turn after (me), he taking after Tathâgata. (557)

11. 'What is to be known is known (by me), what is to be cultivated is cultivated (by me), whatis to be left is left by me, therefore I am a Buddha, O Brâmana. (558)

12. 'Subdue thy doubt about me, have faith (in me), O Brâmana, difficult (to obtain) is the sightof Buddhas repeatedly. (559)

13. 'Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am,O Brâmana, a perfectly enlightened, an incomparable physician, (560)

14. 'Most eminent, matchless, a crusher of Mâra's army; having subjected all enemies I rejoicesecure on every side.' (561)

15. Sela: 'O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is):he is a physician, a great hero, and roars like a lion in the forest. (562)

16. 'Who, having seen him, the most eminent, the matchless, the crusher of Mâra's army, is notappeased, even if he be, of black origin (kanhâbhigâtika). (563)

17. 'He who likes me, let him follow after (me), he who does not like me, let him go away; Ishall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).'(564)

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18. The followers of Sela: 'If this doctrine of the perfectly enlightened pleases thee, we alsoshall take the orders in the presence of him of excellent understanding.' (565)

19. These three hundred Brâmanas asked with clasped hands (to be admitted into the order):'We want to cultivate a religious life, O Bhagavat, in thy presence.' (566)

20. 'A religious life is well taught (by me), O Sela,'--so said Bhagavat,--'an instantaneous, animmediate (life), in which it is not in vain to become an ascetic to one who learns in earnest[1].'(567)

Then the Brâmana Sela together with his assembly took the robe and the orders in the presenceof Bhagavat.

Then Keniya, the Gatila, by the expiration of that night, having provided in his hermitage nicehard food and soft food, let Bhagavat know the time (of the meal): 'It is time, O venerableGotama, the meal is prepared.' Then Bhagavat in the morning, having put on his raiment andtaken his bowl and robes, went to the Gatila Keniya's hermitage, and having gone there he satdown on the prepared seat, together with the assembly of Bhikkhus. Then Keniya, the Gatila,satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head,with nice hard food and soft food. Then Keniya, the Gatila, having gone up to Bhagavat who hadfinished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and

[1. Svâkkhâtam brahmakariyam Sanditthikam akâlikam Yattha amoghâ pabbaggâ Appamattassa sikkhato.]

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while Keniya, the Gatila, was sitting down apart, Bhagavat delighted him with these stanzas:

21. 'The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns isthe Sâvitti[1], the king is the principal amongst men, and the sea the principal amongst waters(nadînam[2]). (568)

22. 'Amongst the stars the moon is the principal thing, the sun is the principal thing amongstthe burning[3] (objects), amongst those that wish for good works and make offerings the assembly(samgha) indeed is the principal.' (569)

Then Bhagavat, having delighted Keniya, the Gatila, with these stanzas, rose from (his) seatand went away.

Then the venerable Sela together with his assembly leading a solitary, retired, strenuous,ardent, energetic life, lived after having in a short time in this existence by his ownunderstanding ascertained and possessed himself of that highest perfection of a religious life forthe sake of which men of good family rightly wander away from their houses to a houselessstate; 'birth (had been) destroyed, a religious life (had been) led, what was to be done (had been)done, there was nothing else (to be done) for this existence,' so he perceived, and the venerableSela together with his assembly became one of the saints.

Then the venerable Sela together with his assembly went to Bhagavat, and having gone (tohim) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat headdressed him in stanzas:

[1. Sâvittî khandaso mukham.

2. Comp. Nâlakasutta v. 42.

3. Âdikko tapatam mukham.]

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23. 'Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, inseven nights, O Bhagavat, we have been trained in thy doctrine. (570)

24. 'Thou art Buddha, thou art the Master, thou art the Muni that conquered Mâra, thou hast,after cutting off the affections, crossed over (the stream of existence) and taken over thesebeings. (571)

25. 'The elements of existence (upadhi) have been overcome by thee, the passions have beendestroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger.(572)

26. 'These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero,let the Nâgas worship the Master's feet.' (573)

Selasutta is ended.

8. SALLASUTTA.Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and thosewho have left sorrow will be blessed.--Text in the Dasaratha-Gâtaka, p. 34.

1. Without a cause and unknown is the life of mortals in this world, troubled and brief, andcombined with pain. (574)

2. For there is not any means by which those that have been born can avoid dying; afterreaching old age there is death, of such a nature are living beings. (575)

3. As ripe fruits are early in danger of falling, so mortals when born are always in danger ofdeath. (576)

4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577)

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5. Both young and grown-up men, both those who are fools and those who are wise men, allfall into the power of death, all are subject to death. (578)

6. Of those who, overcome by death, go to the other world, a father does not save his son, norrelatives their relations. (579)

7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals iscarried off, like an ox that is going to be killed. (580)

8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing theterms of the world. (581)

9. For him, whose way thou dost not know, either when he is coming or when he is going, notseeing both ends, thou grievest in vain. (582)

10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wiseman do the same. (583)

11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary),the greater his pain will be, and his body will suffer. (584)

12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved,lamentation (therefore) is of no avail. (585)

13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead hefalls into the power of grief. (586)

14. Look at others passing away, men that go (to what they deserve) according to their deeds,beings trembling already here, after falling into the power of death. (587)

15. In whatever manner people think (it will come to pass), different from that it becomes, sogreat is

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the disappointment[1] (in this world); see, (such are) the terms of the world. (588)

16. Even if a man lives a hundred years or even more, he is at last separated from the companyof his relatives, and leaves life in this world. (589)

17. Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the onethat has passed away and is dead, (let him say): 'He will not be found by me (any more).' (590)

18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever manrapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591)

19. He who seeks his own happiness should draw out his arrow (which is) his lamentation, andcomplaint, and grief. (592)

20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace ofmind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta).(593)

Sallasutta is ended.

9. VÂSETTHASUTTA.A dispute arose between two young men, Bhâradvâga and Vâsettha, the former contending man to be a Brâmana bybirth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brâmana by hiswork only. The two young men are converted.--Text (from Magghimanikâya) and translation in Alwis's BuddhistNirvâna, p. 103.

So it was heard by me:

At one time Bhagavat dwelt at Ikkhânamkala, in the Ikkhânamkala forest. At that time manydistinguished,

[1. Etâdiso vinâbhâvo.]

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wealthy Brâmanas lived at Ikkhânamkala, as the Brâmana Kamkin, the Brâmana Târukkha, theBrâmana Pokkharasâti, the Brâhmana Gânussoni, the Brâmana Todeyya, and other distinguished,wealthy Brâmanas.

Then this dialogue arose between the young men Vâsettha and Bhâradvâga while walkingabout:

'How does one become a Brâmana?'

The young man Bhâradvâga said: 'When one is noble by birth on both sides, on the mother'sand on the father's side, of pure conception up to the seventh generation of ancestors, notdiscarded and not reproached in point of birth, in this way one is a Brâmana.'

The young man Vâsettha said: 'When one is virtuous and endowed with (holy) works, in thisway he is a Brâmana.'

Neither could the young man Bhâradvâga convince the young man Vâsettha, nor could theyoung man Vâsettha convince the young man Bhâradvâga. Then the young man Vâsetthaaddressed the young man Bhâradvâga: 'O Bhâradvâga, this Samana Gotama, the Sakya son, goneout from the Sakya family, dwells at Ikkhânamkala, in the forest of Ikkhânamkala, and thefollowing good praising words met the venerable Gotama: "And so he is Bhagavat, thevenerable, the enlightened, the glorious, let us go, O venerable Bhâradvâga, let us go (to theplace) where the Samana Gotama is, and having gone there let us ask the Samana Gotama aboutthis matter, and as the Samana Gotama replies so will we understand it."'

'Very well, O venerable one;' so the young man Bhâradvâga answered the young man Vâsettha.

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Then the young men Vâsettha and Bhâradvâga went (to the place) where Bhagavat was, andhaving gone, they talked pleasantly with Bhagavat, and after having had some pleasant andremarkable conversation (with him) they sat down apart. Sitting down apart the young manVâsettha addressed Bhagavat in stanzas:

1. 'We are accepted and acknowledged masters of the three Vedas[1], I am (a pupil) ofPokkharasâti, and this young man is (the pupil) of Târukkha. (594)

2. 'We are accomplished in all the knowledge propounded by those who are acquainted withthe three Vedas, we are padakas (versed in the metre), veyyâkaranas (grammarians?), and equalto our teachers in recitation (gappa)[2]. (595)

3. 'We have a controversy regarding (the distinctions of) birth, O Gotama! Bhâradvâga says,one is a Brâmana by birth, and I say, by deeds; know this, O thou clearly-seeing! (596)

4. 'We are both unable to convince each other, (therefore) we have come to ask thee (who art)celebrated as perfectly enlightened. (597)

5. 'As people adoring the full moon worship (her) with uplifted clasped hands, so (theyworship) Gotama in the world. (598)

6. 'We ask Gotama who has come as an eye to the world: Is a man a Brâhmana by birth, or ishe so

[1. Anuññâtapatiññâtâ Teviggâ mayam asm' ubho.

2. Teviggânam[*] yad akkhâtam Tatra kevalino 'smase, Padak' asmâ veyyâkaranâ, Gappe[+] âkariyasâdisâ.

*. Teviggânam = tivedânam. Commentator; but compare v. 63.

+. Gappe = vede. Commentator.]

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by deeds? Tell us who do not know, that we may know a Brâmana.' (599)

7. 'I will explain to you, O Vâsettha,'--so said Bhagavat,--'in due order the exact distinction ofliving beings according to species, for their species are manifold. (600)

8. 'Know ye the grass and the trees, although they do not exhibit (it), the marks that constitutespecies are for them, and (their) species are manifold. (601)

9. 'Then (know ye) the worms, and the moths, and the different sorts of ants, the marks thatconstitute species are for them, and (their) species are manifold. (602)

10. 'Know ye also the four-footed (animals), small and great, the marks that constitute speciesare for them, and (their) species are manifold. (603)

11. 'Know ye also the serpents, the long-backed snakes, the marks that constitute species arefor them, and (their) species are manifold. (604)

12. 'Then know ye also the fish which range in the water, the marks that constitute species arefor them, and (their) species are manifold. (605)

13. 'Then know ye also the birds that are borne along on wings and move through the air, themarks that constitute species are for them, and (their) species are manifold. (606)

14. 'As in these species the marks that constitute species are abundant, so in men the marks thatconstitute species are not abundant. (607)

15. 'Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)

16. 'Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexualintercourse, (609)

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17. 'Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are theremarks that constitute species as in other species. (610)

18. 'Difference there is in beings endowed with bodies, but amongst men this is not the case,the difference amongst men is nominal (only)[1]. (611)

19. 'For whoever amongst men lives by cowkeeping,--know this, O Vâsettha,--he is ahusbandman, not a Brâmana.' (612)

20. 'And whoever amongst men lives by different mechanical arts,--know this, O Vâsettha,--heis an artisan, not a Brâmana. (613)

21. 'And whoever amongst men lives by trade,--know this, O Vâsettha,--he is a merchant, not aBrâmana. (614)

22. And whoever amongst men lives by serving others,--know this, O Vâsettha,--he is aservant, not a Brâhmana. (615)

23. 'And whoever amongst men lives by theft,--know this, O Vâsettha,--he is a thief, not aBrâhmana. (616)

24. 'And whoever amongst men lives by archery,--know this, O Vâsettha,--he is a soldier, not aBrâmana. (617)

25. 'And whoever amongst men lives by performing household ceremonials,--know this, OVâsettha,--he is a sacrificer, not a Brâmana. (618)

26. 'And whoever amongst men possesses villages and countries,--know this, O Vâsettha,--heis a king, not a Brâmana. (619)

[1. Pakkattam sasarîresu, Manussesv-etam na viggati, Vokârañ ka manussesu Samaññâya pavukkati.]

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27. 'And I do not call one a Brâmana on account of his birth or of his origin from (a particular)mother; he may be called bhovâdi, and he may be wealthy, (but) the one who is possessed ofnothing and seizes upon nothing, him I call a Brâhmana[1]. (620)

28. 'Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and isliberated, him I call a Brâmana. (621)

29. 'The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope(i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), theenlightened (buddha), him I call a Brâmana. (622)

30. 'Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in(his) endurance and has for his army this strength, him I call a Brâmana. (623)

31. 'The man who is free from anger, endowed with (holy) works, virtuous, without desire,subdued, and wearing the last body, him I call a Brâhmana. (624)

32. 'The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, doesnot cling to sensual pleasures, him I call a Brâhmana. (625)

33. 'The man who knows in this world the destruction of his pain, who has laid aside (his)burden, and is liberated, him I call a Brâmana. (626)

34. 'The man who has a profound understanding, who is wise, who knows the true way and thewrong way, who has attained the highest good, him I call a Brâmana. (627)

[1. Comp. Dhp. v. 396, &c.]

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35. 'The man who does not mix with householders nor with the houseless, who wanders aboutwithout a house, and who has few wants, him I call a Brâhmana. (628)

36. 'Whosoever, after refraining from hurting (living) creatures, (both) those that tremble andthose that are strong, does not kill or cause to be killed, him I call a Brâmana. (629)

37. 'The man who is not hostile amongst the hostile, who is peaceful amongst the violent, notseizing (upon anything) amongst those that seize (upon everything), him I call a Brâmana. (630)

38. 'The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustardseed from the point of a needle, him I call a Brâmana. (631)

39. 'The man that utters true speech, instructive and free from harshness, by which he does notoffend any one, him I call a Brâmana. (632)

40. 'Whosoever in the world does not take what has not been given (to him), be it long or short,small or large, good or bad, him I call a Brâhmana. (633)

41. 'The man who has no desire for this world or the next, who is desireless and liberated, him Icall a Brâmana. (634)

42. 'The man who has no desire, who knowingly is free from doubt; and has attained the depthof immortality, him I call a Brâmana. (635)

43. 'Whosoever in this world has overcome good and evil, both ties, who is free from grief anddefilement, and is pure, him I call a Brâmana. (636)

44. 'The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyedjoy, him I call a Brâmana. (637)

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45. 'Whosoever has passed over this quagmire difficult to pass, (who has passed over)revolution (samsâra) and folly, who has crossed over, who has reached the other shore, who ismeditative, free from desire and doubt, calm without seizing (upon anything), him I call aBrâmana. (638)

46. 'Whosoever in this world, after abandoning sensual pleasures, wanders about houseless,and has destroyed the existence of sensual pleasures (kâmabhava), him I call a Brâmana. (639)

47. 'Whosoever in this world, after abandoning desire, wanders about houseless, and hasdestroyed the existence of desire (tanhâbhava), him I call a Brâmana. (640)

48. 'Whosoever, after leaving human attachment (yoga), has overcome divine attachment, andis liberated from all attachment, him I call a Brâhmana. (641)

49. 'The man that, after leaving pleasure and disgust, is calm and free from the elements ofexistence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brâmana.(642)

50. 'Whosoever knows wholly the vanishing and reappearance of beings, does not cling to(anything); is happy (sugata), and enlightened, him I call a Brâmana. (643)

51. 'The man whose way neither gods nor Gandhabbas nbr men know, and whose passions aredestroyed, who is a saint, him I call a Brâmana. (644)

52. 'The man for whom there is nothing, neither before nor after nor in the middle, whopossesses nothing, and does not seize (upon anything), him I call a Brâmana. (645)

53. 'The (man that is undaunted like a) bull, who

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is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him Icall a Brâmana. (646)

54. 'The man who knows his former dwellings, who sees both heaven and hell, and has reachedthe destruction of births, him I call a Brâmana. (647)

55. 'For what has been designated as "name" and "family" in the world is only a term, what hasbeen designated here and there is understood by common consent[1]. (648)

56. 'Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is aBrâmana by birth. (649)

57. 'Not by birth is one a Brâmana, nor is one by birth no Brâmana; by work (kammanâ) one isa Brâmana, by work one is no Brâmana. (650)

58. 'By work one is a husbandman, by work one is an artisan, by work one is a merchant, bywork one is a servant. (651)

59. 'By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one isa king. (652)

60. 'So the wise, who see the cause of things and understand the result of work, know this workas it really is[2]. (653)

61. 'By work the world exists, by work mankind

[1. Samaññâ h' esâ lokasmim Nâmagottam pakappitam, Sammukkâ samudâgatam Tattha tattha pakappitam.

2. Evam etam yathâbhûtam Kammam passanti panditâ Patikkasamuppâdadasâ Kammavipâkakovidâ.]

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exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on)[1]. (654)

62. 'By penance, by a religious life, by self-restraint, and by temperance, by this one is aBrâmana, such a one (they call) the best Brâmana. (655)

63. 'He who is endowed with the threefold knowledge[2], is calm, and has destroyedregeneration,--know this, O Vâsettha,--he is to the wise Brahman and Sakka.' (656)

This having been said, the young men Vâsettha and Bhâradvâga spoke to Bhagavat as follows:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises whathas been overthrown, or reveals what has been hidden, or tells the way to him who has goneastray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even soby the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge inthe venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerableGotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).'

Vâsetthasutta is ended.

[1. Kammanâ vattatî loko, Kammanâ vattatî pagâ, Kammanibandhanâ sattâ Rathasânîva yâyato.

2. Tîhi viggâhi sampanno.]

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10. KOKÂLIYASUTTA.Kokâliya abuses Sâriputta and Moggallâna to Buddha; therefore as soon as he has left Buddha, he is struck withboils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbitersin hell.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then theBhikkhu Kokâliya approached Bhagavat, and after having approached and saluted Bhagavat hesat down apart; sitting down apart the Bhikkhu Kokâliya said this to Bhagavat: "O thouvenerable one, Sâriputta and Moggallâna have evil desires, they have fallen into the power ofevil desires.'

When this had been said, Bhagavat spoke to the Bhikkhu Kokâliya as follows: '(Do) not (say)so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputtaand Moggallâna: Sâriputta and Moggallâna are amiable[1].'

A second time the Bhikkhu Kokâliya said this to Bhagavat: 'Although thou, O venerableBhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sâriputta and Moggallâna haveevil desires, they have fallen into the power of evil desires.'

A second time Bhagavat said this to the Bhikkhu Kokâliya: '(Do) not (say) so, Kokâliya; (do)not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna:Sâriputta and Moggallâna are amiable.'

A third time the Bhikkhu Kokâliya said this to Bhagavat: 'Although thou, O venerableBhagavat, (appearest) to me (to be) faithful and trustworthy,

[1. Pesalâ ti piyasîlâ. Commentator.]

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yet Sâriputta and Moggallâna have evil desires, Sâriputta and Moggallâna have fallen into thepower of evil desires.'

A third time Bhagavat said this to the Bhikkhu Kokâliya: '(Do) not (say) so, Kokâliya; (do) not(say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna:Sâriputta and Moggallâna are amiable.'

Then the Bhikkhu Kokâliya, after having risen from his seat and saluted Bhagavat and walkedround him towards the right, went away; and when he had been gone a short time, all his bodywas struck with boils as large as mustard seeds; after being only as large as mustard seeds, theybecame as large as kidney beans; after being only as large as kidney beans, they became as largeas chick peas; after being only as large as chick peas, they became as large as a Kolatthi egg (?);after being only as large as a Kolatthi egg, they became as large as the jujube fruit; after beingonly as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; afterbeing only as large as the fruit of the emblic myrobalan, they became as large as the unripebeluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billifruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Thenthe Bhikkhu Kokâliya died of that disease, and when he had died the Bhikkhu Kokâliya went tothe Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna. Then when thenight had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana,approached Bhagavat, and having approached and saluted Bhagavat,

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he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: 'O thou venerableone, Kokâliya, the Bhikkhu, is dead and after death, O thou venerable one, the Bhikkhu Kokâliyais gone to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna.'

This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking roundhim towards the right, he disappeared there.

Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: 'Last night, OBhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance,having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat,he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: "O thou venerableone, Kokâliya, the Bhikkhu, is dead; and after death, O thou venerable one, the BhikkhuKokâliya is gone to the Paduma hell, having shown a hostile mind against Sâriputta andMoggallâna." This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me,and walked round me towards the right, he disappeared there.'

When this had been said, a Bhikkhu asked Bhagavat: 'How long is the rate of life, O venerableone, in the Paduma hell?'

'Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (bysaying) so many years or so many hundreds of years or so many thousands of years or so manyhundred thousands of years.'

'But it is possible, I suppose, to make a comparison, O thou venerable one?'

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'It is possible, O Bhikkhu;' so saying, Bhagavat spoke (as follows): 'Even as, O Bhikkhu, (ifthere were) a Kosala load of sesamum seed containing twenty khâris, and a man after the lapse ofevery hundred years were to take from it one sesamum seed at a time, then that Kosala load ofsesamum seed, containing twenty khâris, would, O Bhikkhu, sooner by this means dwindle awayand be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is oneNirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; andeven as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahahahells, O Bhikkhu, so is one Atata hell; and even as are twenty Atata hells, O Bhikkhu, so is oneKumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; andeven as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twentyUppalaka hells, O Bhikkhu, so is one Pundarîka hell; and even as are twenty Pundarîka hells, OBhikkhu, so is one Paduma hell; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokâliya isgone, having shown a hostile mind against Sâriputta and Moggallâna.' This said Bhagavat, andhaving said this Sugata, the Master, furthermore spoke as follows:

1. 'To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself,when speaking bad language. (657)

2. 'He who praises him who is to be blamed or blames him who as to be praised, gathers up sinin his mouth, and through that (sin) he will not find any joy. (658)

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3. 'Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts themind against Sugatas. (659)

4. 'Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas;because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)

5. 'He who speaks falsely goes to hell, or he who having done something says, "I have not doneit;" both these after death become equal, in another world (they are both) men guilty of a meandeed[1]. (661)

6. 'He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed)reverts against, like fine dust thrown against the wind[2]. (662)

7. 'He who is given to the quality of covetousness, such a one censures others in his speech,(being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663)

8. 'O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-bornman, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell[3]. (664)

9. 'Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin(yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time.(665)

[1. Comp. Dhp. v. 306.

2. Comp. Dhp. v. 125.

3. Mukhadugga vibhûta-m-anariya Bhûnahu[*] pâpaka dukkatakâri Purisanta kalî avagâta Mâ bahubhâni dha nerayiko si.

*. Bhûnahu bhûtihanaka vuddhinâsaka. Commentator.]

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110. 'For one's deeds are not lost, they will surely come (back to you), (their) master will meetwith them, the fool who commits sin will feel the pain in himself in the other world[1]. (666)

11. 'To the place where one is struck with iron rods, to the iron stake with sharp edges he goes;then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667)

12. 'For those who have anything to say (there) do not say fine things, they do not approach(with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers,they enter a blazing pyre. (668)

13. 'Covering (them) with a net they kill (them) there with iron hammers; they go to densedarkness[2], for that is spread out like the body of the earth. (669)

14. 'Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (ironpots) for a long time, jumping up and down in the pyre. (670)

15. 'Then he who commits sin is surely boiled in a mixture of matter and blood; whateverquarter he inhabits, he becomes rotten there from coming in contact (with matter and blood).(671)

16. 'He who commits sin will surely be boiled in the water, the dwelling-place of worms; thereit is not (possible) to get to the shore, for the jars (are) exactly alike[3]. (?) (672)

[1. Comp. Revelation xiv. 13.

2. Andham va Timisam âyanti.

3. Pulavâvasathe salilasmim Tattha kim pakkati kibbisakârî, Gantum na hi tîram p' atthi Sabbasamâ hi samantakapallâ.]

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17. 'Again they enter the sharp Asipattavana with mangled limbs; having seized the tonguewith a hook, the different watchmen (of hell) kill (them). (673)

18. 'Then they enter Vetaranî, that is difficult to cross and has got streams of razors with sharpedges; there the fools fall in, the evil-doers after having done evil. (674)

19. 'There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, greatvultures, falcons, crows tear (them). (675)

20. 'Miserable indeed is the life here (in hell) which the man sees that commits sin. Thereforeshould a man in this world for the rest of his life be strenuous, and not indolent. (676)

21. 'Those loads of sesamum seed which are carried in Paduma hell have been counted by thewise, they are (several) nahutas and five kotis, and twelve hundred kotis besides[1]. (677)

22. 'As long as hells are called painful in this world, so long people will have to live there for along time; therefore amongst those who have pure, amiable, and good qualities one shouldalways guard speech and mind.' (678)

Kokâliyasutta is ended.

11. NÂLAKASUTTA.The Isi Asita, also called Kanhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddhahas been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfullyand prophesied

[1. Nahutâni hi kotiyo pañka bhavanti Dvâdasa kotisatâni pun' aññâ.]

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about it. Buddha explains to Nâlaka, the sister's son of Asita, the highest state of wisdom.--Compare Lalita-vistara,Adhyâya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878.

Vatthugâthâ.

1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of theTidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothesand waving them. (679)

2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on thatoccasion: 'Why is the assembly of the gods so exceedingly pleased, why do they take theirclothes and wave them? (680)

3. 'When there was an encounter with the Asuras, a victory for the gods, and the Asuras weredefeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen thatthey are so delighted? (681)

4. 'They shout and sing and make music, they throw (about their) arms and dance; I ask you,the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!' (682)

5. 'The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessingin the world of men, in the town of the Sakyas, in the country of Lumbinî. Therefore we are gladand exceedingly pleased. (683)

6. 'He, the most excellent of all beings, the preeminent man, the bull of men, the most excellentof all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is)like the roaring lion, the strong lord of beasts.' (684)

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7. Having heard that noise he descended from (the heaven of) Tusita. Then he went toSuddhodana's palace, and having sat down there he said this to the Sakyas: 'Where is the prince?I wish to see (him).' (685)

8. Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shininggold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory andhaving a beautiful appearance. (686)

9. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like theburning sun in autumn, free from clouds, he joyfully obtained great delight. (687)

10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks'tails with golden sticks were fanned, but those who held the yaks' tails and the parasol were notseen. (688)

11. The Isi with the matted hair, by name Kanhasiri, on seeing the yellow blankets (shining)like a golden coin, and the white parasol held over his head, received him delighted and happy.(689)

12. And having received the bull of the Sakyas, he who was wishing to receive him and knewthe signs and the hymns, with pleased thoughts raised his voice, saying: 'Without superior is this,the most excellent of men.' (690)

13. Then remembering his own migration he was displeased and shed tears; seeing this theSakyas asked the weeping Isi, whether there would be any obstacle in the prince's path. (691)

14. Seeing the Sakyas displeased the Isi said: 'I do not remember anything (that will be)unlucky for the prince, there will be no obstacles at

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all for him, for this is no inferior (person). Be without anxiety. (692)

15. ' This prince will reach the summit of perfect enlightenment, he will turn the wheel of theDhamma, he who sees what is exceedingly pure (i.e. Nibbâna), this (prince) feels for the welfareof the multitude, and his religion[1] will be widely spread. (693)

16. 'My life here will shortly be at an end, in the middle (of his life) there will be death for me;I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, andsuffering.' (694)

17. Having afforded the Sakyas great joy he went out from the interior of the town to lead areligious life; but taking pity on his sister's son, he induced him to embrace the Dhamma of theincomparable one. (695)

18. 'When thou hearest from others the sound "Buddha," (or) "he who has acquired perfectenlightenment walks the way of the Dhamma," then going there and enquiring about theparticulars, lead a religious life with that Bhagavat.' (696)

19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedinglypure (i.e. Nibbâna), he, Nâlaka, with a heap of gathered-up good works, and with guarded sensesdwelt (with him), looking forward to Gina (i.e. Buddha). (697)

20. Hearing the noise, while the excellent Gina turned the wheel (of the Dhamma), and goingand seeing the bull of the Isis, he, after being converted,

[1. Brahmakariyam = sâsanam. Commentator.]

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asked the eminent Muni about the best wisdom, when the time of Asita's order had come. (698)

The Vatthugâthâs are ended.

21. 'These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama,who art perfect in all things (dhamma). (699)

22. 'O Muni, to me who am houseless, and who wish to embrace a Bhikkhu's life, explain whenasked the highest state, the state of wisdom (moneyya).' (700)

23. 'I will declare to thee the state of wisdom,'--so said Bhagavat,--'difficult to carry out, anddifficult to obtain; come, I will explain it to thee, stand fast, be firm. (701)

24. 'Let a man cultivate equanimity: which is (both) reviled and praised in the village, let himtake care not to corrupt his mind, let him live calm, and without pride. (702)

25. 'Various (objects) disappear, like a flame of fire in the wood[1]; women tempt the Muni, letthem not tempt him. (703)

26. 'Let him be disgusted with sexual intercourse, having left behind sensual pleasures of allkinds, being inoffensive and dispassionate towards living creatures, towards anything that isfeeble or strong. (704)

27. 'As I am so are these, as these are so am I, identifying himself with others, let him not killnor cause (any one) to kill[2]. (705)

[1. Ukkâvakâ nikkharanti Dâye aggisikhûpamâ.

2. Yathâ aham tathâ ete Yathâ ete tathâ aham Attânam upamam katvâ Na haneyya na ghâtaye. Comp. Dhp v. 129.]

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28. 'Having abdoned desire and covetousness let him act as one that sees clearly where acommon man sticks, let him cross over this hell. (706)

29. 'Let him be with an empty stomach, taking little food, let him have few wants and not becovetous; not being consumed by desire he will without desire be happy. (707)

30. 'Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go andsit down near the root of a tree. (708)

31. 'Applying himself to meditation, and being wise, let him find his pleasure in the outskirts ofthe wood, let him meditate at the root of a tree enjoying himself. (709)

32. 'Then when night is passing away let him repair to the outskirts of the village, let him notdelight in being invited nor in what is brought away from the village. (710)

33. 'Let not the Muni, after going to the village, walk about to the houses in haste; cutting off(all) talk while seeking food, let him not utter any coherent speech[1]. (711)

34. '"What I have obtained that is good," "I did not get (anything that is) good," so thinking inboth cases he returns to the tree unchanged[2]. (712)

35. "Wandering about with his alms-bowl in his

[1. Na vâkam payutam bhane.

2. Alattham yad idam sâdhu Nâlattham kusalam iti, Ubhayen' eva so tâdi[*]

Rukkham va upanivattati.

*. Tâdi = nibbikâro. Commentator.]

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hand, considered dumb without being dumb, let him not blush at a little gift, let him not despisethe giver. (713)

36. 'Various are the practices illustrated by the Samana, they do not go twice to the other shore,this (is) not once thought[1]. (?) (714)

37. 'For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) andabandoned all kinds of work, there is no pain. (715)

38. 'I will declare to thee the state of wisdom,'--so said Bhagavat,--'let one be like the edge of arazor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach.(716)

39. 'Let his mind be free from attachment, let him not think much[2] (about worldly affairs), lethim be without defilement, independent, and devoted to a religious life. (717)

40. 'For the sake of a solitary life and for the sake of the service that is to be carried out bySamanas, let him learn, solitariness is called wisdom[3]; alone indeed he will find pleasure. (718)

41. 'Then he will shine through the ten regions, having heard the voice of the wise, of themeditating, of those that have abandoned sensual pleasures, let my adherent then still moredevote himself to modesty and belief. (719)

42. 'Understand this from the waters in chasms

[1. Ukkâvakâ hi patipadâ Samanena pakâsitâ, Na pâram digunam yanti, Na idam ekagunam mutam.

2. Na kâpi bahu kintaye.

3. Ekattam monam akkhâtam.]

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and cracks: noisy go the small waters, silent goes the vast ocean[1]. (720)

43. 'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled)water-pot, the wise is like a full pool. (721)

44. 'When the Samana speaks much that is possessed of good sense, he teaches the Dhammawhile knowing it, while knowing it he speaks much[2]. (722)

45. 'But he who while knowing it is self-restrained, and while knowing it does not speak much,such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona)[3].' (723)

Nâlakasutta is ended.

12. DVAYATÂNUPASSANÂSUTTA.All pain in the world arises from upadhi, aviggâ, samkhârâ viññâna, phassa, vedanâ, tanhâ, upâdâna, ârambha, âhâra,iñgita, nissaya, rûpa, mosadhamma, sukha.

So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî in Pubbârâma, Migâramâtar's mansion. At that timeBhagavat on the Uposatha day[4], on the fifteenth,

[1. Tan nadîhi vigânâtha Sobbhesu padaresu ka:

Sanantâ yanti kussobbhâ Tunhî yâti mahodadhi.

2. Yam samano bahu bhâsati Upetam atthasamhitam

Gânam so dhammam desetiGânam so bahu bhâsati.

3. Yo ka gânam samyatattoGânam na bahu bhâsati

Sa munî monam arahati Sa munî monam agghagâ.

4. See Rhys Davids, Buddhism, p. 140.]

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it being full moon, in the evening was sitting in the open air, surrounded by the assembly ofBhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (asfollows):

'Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfectenlightenment,--what is the use to you of listening to these good, noble, liberating Dhammas,leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shallbe answered thus: "Yes, for the right understanding of the two Dhammas." "Which two do youmean?" "(I mean), this is pain, this is the origin of pain," this is one consideration, "this is thedestruction of pain, this is the way leading to the destruction of pain," this is the secondconsideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly[1], is strenuous,ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, ifany of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' Thissaid Bhagavat, (and) when Sugata had said this, the Master further spoke:

1. 'Those who do not understand pain and the origin of pain, and where pain wholly and totallyis stopped, and do not know the way that leads to the cessation of pain, (724)

2. 'They, deprived of the emancipation of thought

[1. . . . kâ upanisâ savanâyâ,'ti iti ke bhikknave pukkhitâro assu te evam assu vakanîyâ: yâvad eva dvayatânamdhammânam yathâbhûtam ñânâyâ 'ti, kiñka dvayatam vadetha? 'idam dukkham, ayam dukkhasamudayo' ti ayamekânupassanâ, 'ayam dukkhanirodho, ayam dukkhanirodhagâminî patipadâ' ti ayam dutiyânupassanâ; evamsammâdvayatânupassino . . .]

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and the emancipation of knowledge, are unable to put an end (to samsâra), they will verilycontinue to undergo birth and decay. (725)

3. 'And those who understand pain and the origin of pain, and where pain wholly and totally isstopped, and who know the way that leads to the cessation of pain, (726)

4. 'They, endowed with the emancipation of thought and the emancipation of knowledge, areable to put an end (to samsâra), they will not undergo birth and decay. (727)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the upadhis (elements of existence)," this is one consideration, "but from thecomplete destruction of the upadhis, through absence of passion, there is no origin of pain," thisis the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, thatis strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

5. 'Whatever pains there are in the world, of many kinds, they arise having their cause in theupadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore beingwise do not create upadhi, considering what is the birth and origin of pain. (728)

'"Should there be a perfect consideration of the

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Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is,and how there is: "Whatever pain arises is all in consequence of aviggâ (ignorance)," this is oneconsideration, "but from the complete destruction of aviggâ, through absence of passion, there isno origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu thatconsiders the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to beexpected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the stateof an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this,the Master further spoke:

6. 'Those who again and again go to samsâra with birth and death, to existence in this way or inthat way,--that is the state of aviggâ. (729)

7. 'For this aviggâ is the great folly by which this (existence) has been traversed long, but thosebeings who resort to knowledge do not go to rebirth. (730)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the samkhâras (matter)," this is one consideration, "but from the completedestruction of the samkhâras, through absence of passion, there is no origin of pain," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state

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of an Anâgâmin (one that does not return).' This said Bhagavat; (and) when Sugata had said this,the Master further spoke:

8. 'Whatever pain arises is all in consequence of the samkhâras, by the destruction of thesamkhâras there will be no origin of pain. (731)

9. 'Looking upon this pain that springs from the samkhâras as misery, from the cessation of allthe samkhâras, and from the destruction of consciousness will arise the destruction of pain,having understood this exactly, (732)

10. 'The wise who have true views and are accomplished, having understood (all things)completely, and having conquered all association with Mâra, do not go to re-birth. (733)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of viññâna (consciousness)," this is one consideration, "but from the completedestruction of viññânana, through absence of passion, there is no origin of pain," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

11. 'Whatever pain arises is all in consequence of viññâna, by the destruction of viññâna thereis no origin of pain. (734)

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12. 'Looking upon this pain that springs from viññâna as misery, from the cessation of viññânaa Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of phassa (touch)," this is one consideration, "but from the complete destruction ofphassa, through absence of passion, there is no origin of pain," this is the second consideration;thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent,resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any ofthe (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This saidBhagavat, (and) when Sugata had said this, the Master further spoke:

13. 'For those who are ruined by phassa, who follow the stream of existence, who have entereda bad way, the destruction of bonds is far off. (736)

14. 'But those who, having fully understood phassa, knowingly have taken delight in cessation,they verily from the comprehension of phassa, and being free from desire, are perfectly happy.(737)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the vedanâs (sensations)," this is one consideration, "but from the completedestruction of the vedanâs, through absence of passion, there

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no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu thatconsiders the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to beexpected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the stateof an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this,the Master further spoke:

15. 'Pleasure or pain, together with want of pleasure and want of pain, whatever is perceivedinternally and externally, (738)

16. 'Looking upon this as pain, having touched what is perishable and fragile, seeing the decay(of everything), the Bhikkhu is disgusted, having from the perishing of the vedanâs become freefrom desire, and perfectly happy. (739)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of tanhâ (desire)," this is one consideration, "but from the complete destruction oftanhâ, through absence of passion, there is no origin of pain," this is the second consideration;thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent,resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any ofthe (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This saidBhagavat, (and) when Sugata had said this, the Master further spoke:

17. 'A man accompanied by tanhâ, for a long time transmigrating into existence in this way or

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that way, does not overcome transmigration (samsâra). (740)

18. 'Looking upon this as misery, this origin of the pain of tanhâ, let the Bhikkhu free fromtanhâ, not seizing (upon anything), thoughtful, wander about. (741)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the upâdânas (the seizures)," this is one consideration, "but from the completedestruction of the upâdânas, through absence of passion, there is no origin of pain," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

19. 'The existence is in consequence of the upâdânas; he who has come into existence goes topain, he who has been born is to die, this is the origin of pain. (742)

20. 'Therefore from the destruction of the upâdânas the wise with perfect knowledge, havingseen (what causes) the destruction of birth, do not go to re-birth. (743)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in

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consequence of the ârambhas (exertions)," this is one consideration, "but from the completedestruction of the ârambhas, through absence of passion, there is no origin of pain," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

21. 'Whatever pain arises is all in consequence of the ârambhas, by the destruction of theârambhas there is no origin of pain. (744)

22, 23. 'Looking upon this pain that springs from the ârambhas as misery, having abandoned allthe ârambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberatedin non-exertion, who has cut off the desire for existence, and whose mind is calm; there is forhim no re-birth. (745, 746)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the âhâras (food?)," this is one consideration, "but from the complete destructionof the âhâras, through absence of passion, there is no origin of pain," this is the secondconsideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous,ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, ifany of the (five) attributes still

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remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) whenSugata had said this, the Master further spoke:

24. 'Whatever pain arises is all in consequence of the âhâras, by the destruction of the âhârasthere is no origin of pain. (747)

25. 'Looking upon this pain that springs from the âhâras as misery, having seen the result of allâhâras, not resorting to all âhâras, (748)

26. 'Having seen that health is from the destruction of desire, he that serves discriminatinglyand stands fast in the Dhamma cannot be reckoned as existing, being accomplished[1]. (749)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all inconsequence of the iñgitas (commotions)," this is one consideration, "but from the completedestruction of the iñgitas, through absence of passion, there is no origin of pain," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

27. 'Whatever pain arises is all in consequence of the iñgitas, by the destruction of the iñgitasthere is no origin of pain. (750)

28. 'Looking upon this pain that springs from

[1. Samkham nôpeti vedagû.]

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the iñgitas as misery, and therefore having abandoned the iñgitas and having stopped thesamkhâras; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wanderabout. (751)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "For the nissita (dependent) thereis vacillation," this is one consideration, "the independent (man) does not vacillate," this is thesecond consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that isstrenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfectknowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that doesnot return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

29. 'The independent (man) does not vacillate, and the dependent (man) seizing upon existencein one way or in another, does not overcome samsâra. (752).

30. 'Looking upon this as misery (and seeing) great danger in things you depend upon, let aBhikkhu wander about independent, not seizing (upon anything), thoughtful. (753)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "The formless (beings), OBhikkhus, are calmer than the rûpas (for ruppa, i.e. form-possessing)," this is one consideration,"cessation is calmer than the formless," this is another consideration, "thus, O Bhikkhus, by theBhikkhu that considers

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the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in thisworld perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin(one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Masterfurther spoke:

31. 'Those beings who are possessed of form, and those who dwell in the formless (world), notknowing cessation, have to go to re-birth. (754)

32. 'But those who, having fully comprehended the forms, stand fast in the formless (worlds),those who are liberated in the cessation, such beings leave death behind. (755)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "What has been considered trueby the world of men, together with the gods, Mâra, Brahman, and amongst the Samanas,Brâmanas, gods, and men, that has by the noble through their perfect knowledge been well seento be really false," this is one consideration; "what, O Bhikkhus, has been considered false by theworld of men, together with the gods, Mâra, Brahman, and amongst the Samanas, Brâmanas,gods, and men, that has by the noble through their perfect knowledge been well seen to be reallytrue," this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyadduly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this worldperfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (onethat does not return).' This said Bhagavat,

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(and) when Sugata had said this, the Master further spoke:

33. 'Seeing the real in the unreal, the world of men and gods dwelling in name and form[1], hethinks: "This is true." (756)

34. 'Whichever way they think (it), it becomes otherwise, for it is false to him, and what is falseis perishable[2]. (?) (757)

35. 'What is not false, the Nibbâna, that the noble conceive as true, they verily from thecomprehension of truth are free from desire (and) perfectly happy[3]. (758)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there arepeople that ask so, they shall be told, there is, and how there is: "What, O Bhikkhus, has beenconsidered pleasure by the world of men, gods, Mâra, Brahman, and amongst the Samanas,Brâmanas, gods, and men, that has by the noble by (their) perfect knowledge been well seen tobe really pain," this is one consideration; "what, O Bhikkhus, has been considered pain by theworld of men, gods, Mâra, Brahman, and amongst the Samanas, Brâhmanas, gods, and men, thathas by the noble by their perfect knowledge been well seen to be really pleasure," this is thesecond consideration. Thus, O

[1. Nâmarûpasmim, 'individuality.'

2. Yena yena hi maññanti Tato tam hoti aññathâ, Tam hi tassa musâ hoti, Mosadhammam hi ittaram.

3. Amosadhammam nibbânam Tad ariyâ sakkato vidû, Te ye sakkâbhisamayâ Nikkhâtâ parinibbutâ.]

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Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, oftwo fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five)attributes still remain, the state of an Anâgâmin (one who does not return).' This said Bhagavat,(and) when Sugata had said so, the Master further spoke:

36. 'Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) aslong as they last, so it is said. (759)

37. 'By you, by the world of men and gods these (things) are deemed a pleasure, but when theycease it is deemed pain by them. (760)

38. 'By the noble the cessation of the existing body is regarded as pleasure; this is the oppositeof (what) the wise in all the world (hold)[1]. (761)

39. 'What fools say is pleasure that the noble say is pain, what fools say is pain that the nobleknow as pleasure:--see here is a thing difficult to understand, here the ignorant are confounded.(762)

40. 'For those that are enveloped there is gloom, for those that do not see there is darkness, andfor the good it is manifest, for those that see there is light; (even being) near, those that areignorant of the way and the Dhamma, do not discern (anything)[2]. (763)

[1. Sukhan ti dittham ariyehi Sakkâyass' uparodhanam, Pakkanîkam idam hoti Sabbalokena passatam.

2. Nivutânam tamo hotî Andhakâro apassatam, Satañ ka vivatam hoti Âloko passatâm iva, Santike na vigânanti Magadhammass' akovidâ.]

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41. 'By those that are overcome by the passions of existence, by those that follow the stream ofexistence, by those that have entered the realm of Mâra, this Dhamma is not perfectlyunderstood. (764)

42. 'Who except the noble deserve the well-understood state (of Nibbâna)? Having perfectlyconceived this state, those free from passion are completely extinguished[1].' (765)

This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While thisexplanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), wereliberated.

Dvayatânupassanâsutta is ended.

Mahâvagga, the third.

[1. Ko nu aññatra-m-ariyehi Padam sambuddham arahati Yam padam samma-d-aññâya Parinibbanti anâsavâ.]

IV. ATTHAKAVAGGA.

1. KÂMASUTTA.Sensual pleasures are to be avoided.

1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, havingobtained what a mortal wishes for. (766)

2. But if those sensual pleasures fail the person who desires and wishes (for them), he willsuffer, pierced by the arrow (of pain). (767)

3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake withhis foot, such a one, being thoughtful (sato), will conquer this desire. (768)

4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows andhorses, servants, women, relations, (769)

5. Sins will overpower him, dangers will crush him, and pain will follow him as water (poursinto) a broken ship. (770)

6. Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, lethim cross the stream, after baling out the ship, and go to the other shore. (771)

Kâmasutta is ended.

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2. GUHATTHAKASUTTA.Let no one cling to existence and sensual pleasures.

1. A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), andsunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are noteasy to abandon. (772)

2. Those whose wishes are their motives, those who are linked to the pleasures of the world,they are difficult to liberate, for they cannot be liberated by others, looking for what is after orwhat is before, coveting these and former sensual pleasures. (773)

3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who areniggardly, they, having entered upon what is wicked, wail when they are subjected to pain,saying: 'What will become of us, when we die away from here?' (774)

4. Therefore let a man here[1] learn, whatever he knows as wicked in the world, let him not forthe sake of that (?) practise (what is) wicked[2]; for short is this life, say the wise. (775)

5. I see in the world this trembling race given to desire for existences; they are wretched menwho lament in the mouth of death, not being free from the desire for reiterated existences. (776)

6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, withlittle water; seeing this, let one wander about unselfish, without forming any attachment toexistences. (777)

[1. Idheva = imasmim yeva sâsane. Commentator.

2. Na tassa hetu visamam kareyya.]

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7. Having subdued his wish for both ends[1], having fully understood touch without beinggreedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen andheard[2]. (778)

8. Having understood name[3], let the Muni cross over the stream, not defiled by any grasping;having pulled out the arrow (of passion), wandering about strenuous, he does not wish for thisworld or the other. (779)

Guhatthakasutta is ended.

3. DUTTHATTHAKASUTTA.The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent.

1. Verily, some wicked-minded people censure, and also just-minded people censure, but theMuni does not undergo the censure that has arisen; therefore there is not a discontented (khila)Muni anywhere. (780)

2. How can he who is led by his wishes and possessed by his inclinations overcome his own(false) view? Doing his own doings let him talk according to his understanding[4]. (781)

3. The person who, without being asked, praises

[1. Comp. Sallasutta, v. 9.

2. Ubhosu antesu vineyya khandam Phassam pariññâya anânugiddho Yad atta garahî tad akubbamâno Na lippatî ditthasutesu dhîro.

3. Saññam = nâmarûpam. Commentator.

4. Sakam hi ditthim katham akkayeyyaKhandânunîto rukiyâ nivittho,

Sayam samattâni pakubbamâno Yathâ hi gâneyya tathâ vadeyya.]

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his own virtue and (holy) works to others, him the good call ignoble, one who praises himself[1].(782)

4. But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues,him the good call noble, one for whom there are no desires anywhere in the world[2]. (783)

5. He whose Dhammas are (arbitrarily) formed and fabricated, placed in front, and confused,because he sees in himself a good result, is therefore given to (the view which is called) kuppa-patikka-santi[3]. (?) (784)

6. For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now thisand now that) is adopted after consideration; therefore a man rejects and adopts (now this andnow that) Dhamma amongst the dogmas[4]. (785)

7. For him who has shaken off (sin) there is nowhere in the world any prejudiced view of thedifferent existences; he who has shaken off (sin), after leaving deceit and arrogance behind,which (way) should he go, he (is) independent[6]. (786)

[1. Yo âtumânam sayam eva pâvâ = yo evam attânam sayam eva vadati. Commentator.

2. Yass' ussadâ n' atthi kuhiñki loke.

3. Pakappitâ samkhatâ yassa dhammâ Purakkhatâ santi avîvadâtâ Yad attanî passati ânisamsam Tam nissito kuppapatikkasantim.

4. Ditthînivesâ na hi svâtivattâ, Dhammesu nikkheyya samuggahîtam, Tasmâ naro tesu nivesanesu Nirassatî âdiyati-kka dhammam.Comp. Paramatthakasutta, v. 6.

5. Dhonassa hî n' atthi kuhiñki loke Pakappitâ ditthi bhavâbhavesu, Mâyañ ka mânañ ka pahâya dhono Sa kena gakkheyya, anûpayo so.]

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8. But he who is dependent undergoes censure amongst the Dhammas; with what (name) andhow should one name him who is independent? For by him there is nothing grasped or rejected,he has in this world shaken off every (philosophical) view[1]. (787)

Dutthatthakasutta is ended.

4. SUDDHATTHAKASUTTA.No one is purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are notled by passion, and do not embrace anything in the world as the highest.

1. I see a pure, most excellent, sound man, by his views a man's purification takes place,holding this opinion, and having seen this view to be the highest he goes back to knowledge,thinking to see what is pure[2]. (788)

2. If a man's purification takes place by (his philosophical) views, or he by knowledge leavespain behind, then he is purified by another (way than the ariyamagga, i.e. the noble way),together with his upadhis, on account of his views he tells him to say so[3]. (789)

[1. Upayo[*] hi dhammesu upeti vâdam Anûpayam kena katham vadeyya Attam nirattam na hi tassa atthi Adhosi so ditthim idh' eva sabbam.

2. Passâmi suddham paramam arogam, Ditthena samsuddhi narassa hoti, Et' âbhigânam paraman ti ñatvâ. Suddhânupassiti pakketi ñânam.

3. Ditthîhi nam pâva tathâ vadânam.Comp. Garâsutta, v. l0; Pasûrasutta, v. 7.

*. Upayo ti tanhâditthinissito. Commentator.]

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3. But the Brâhmana who does not cling to what has been seen, or heard, to virtue and (holy)works, or to what has been thought, to what is good and to what is evil, and who leaves behindwhat has been grasped, without doing anything in this world, he does not acknowledge thatpurification cornes from another[1]. (790)

4. Having left (their) former (teacher) they go to another, following their desires they do notbreak asunder their ties; they grasp, they let go like a monkey letting go the branch (just) afterhaving caught (hold of it). (791)

5. Having himself undertaken some (holy) works he goes to various (things) led by his senses,but a man of great understanding, a wise man who by his wisdom has understood the Dhamma,does not go to various (occupations). (792)

6. He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought--how should any one in this world be able to alter him, the seeing one, who wanders openly[2]?(793)

7. They do not form (any view), they do not prefer (anything), they do not say, 'I am infinitelypure;' having cut the tied knot of attachment, they do not long for (anything) anywhere in theworld. (794)

[1.Na brâhmano aññato suddhim âha Ditthe sute sîlavate mute vâ puññe ka pâpe ka anûpalitto Attañgaho na idha pakubbamâno.

2. Sa sabbadhammesu visenibhûto[*] Yam kiñki dittham va sutam mutam vâ Tam eva dassim vivatam karantam Ken' îdha lokasmim vikappayeyya?

*. Mârasenam vinâsetvâ thitabhâvena visenibhûto. Commentator.]

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8. He is a Brâhmana that has conquered (sin)[1]; by him there is nothing embraced afterknowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by himas the highest in this world. (795)

Suddhatthakasutta is ended.

5. PARAMATTHAKASUTTA.One should not give oneself to philosophical disputations; a Brâhmana who does not adopt any system ofphilosophy, is unchangeable, has reached Nibbâna.

1. What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,'considers the highest in the world, everything different from that he says is wretched, thereforehe has not overcome dispute[2]. (796)

2. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtueand (holy) works, or what has been thought, therefore, having embraced that, he looks uponeverything else as bad[3]. (797)

3. The expert call just that a tie dependent

[1. Katunnam kilesasîmânam atîtattâ Sîmâtigo bâhitapâpattâ ka brâhmano.

2. Paraman ti ditthîsu paribbasâno Yad uttarim kurute gantu loke Hînâ ti aññe tato sabbam âha, Tasmâ vivâdâni avîtivatto.Properly, 'others (are) wretched.'

3. Yad attanî passati ânisamsam Ditthe sute sîlavate mute vâ Tad eva so tattha samuggahâya Nihînato passati sabbam aññam.]

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upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon whatis seen, heard, or thought, or upon virtue and (holy) works[1]. (798)

4. Let him not form any (philosophical) view in this world, either by knowledge or by virtueand (holy) works, let him not represent himself equal (to others), nor think himself either low ordistinguished. (799)

5. Having left what has been grasped, not seizing upon anything he does not depend even onknowledge. He does not associate with those that are taken up by different things, he does notreturn to any (philosophical) view[2]. (800)

6. For whom there is here no desire for both ends, for reiterated existence either here or inanother world, for him there are no resting-places (of the mind) embraced after investigationamongst the doctrines (dhammesu)[3]. (801)

7. ln him there is not the least prejudiced idea with regard to what has been seen, heard, orthought; how could any one in this world alter such a Brâhmana who does not adopt any view?(802)

[1. Tam vâpi gantham kusalâ vadanti Yam nissito passati hînam aññam, Tasmâ hi dittham va sutam mutam vâ Sîlabbatam bhikkhu na nissayeyya.

2. Attam pahâya anupâdiyânoÑâne pi so nissayam no karoti,

Sa ve viyattesu na vaggasârî, Ditthim pi so na pakketi kiñki.

3. Yass' ûbhayante panidhîdha n' atthi Bhavâbhavâya idha vâ huram vâ Nivesanâ tassa na santi keki Dhammesu nikkheyya samuggahîtâ.]

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8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen bythem, a Brâhmana is not dependent upon virtue and (holy) works; having gone to the other shore,such a one does not return. (803)

Paramatthakasutta is ended.

6. GARÂSUTTA.From selfishness come grief and avarice; The Bhikkhu who has turned away frorn the world and wanders abouthouseless, is independent, and does not wish for purification through another.

1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then hedies of old age. (804)

2. People grieve from selfishness, perpetual cares kill them, this (world) is full ofdisappointment; seeing this, let one not live in a house. (805)

3. That even of which a man thinks 'this is mine' is left behind by death: knowing this, let notthe wise (man) turn himself to worldliness (while being my) follower[1]. (806)

4. As a man awakened does not see what he has met with in his sleep, so also he does not seethe beloved person that has passed away and is dead. (807)

5. Both seen and heard are the persons whose particular name is mentioned, but only the name

[1. Maranena pi tam pahîyati Yam puriso mama-y-idan ti maññati, Evam pi viditvâ pandito Na pamattâya nametha mâmako.]

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remains undecayed of the person that has passed away[1]. (808)

6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore theMunis leaving greediness wandered about seeing security (i.e. Nibbâna). (809)

7. For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they sayit is proper that he does not show himself (again) in existence[2]. (810)

8. Under all circumstances the independent Muni does not please nor displease (any one);sorrow and avarice do not stick to him (as little) as water to a leaf. (811)

9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni doesnot cling to anything, namely, to what is seen or heard or thought[3]. (812)

10. He who has shaken off (sin) does not therefore think (much of anything) because it hasbeen seen or heard or thought; he does not wish for

[1. Ditthâpi sutâpi te ganâ Yesam nâmam idam pavukkati Nâmam evâvasissati Akkheyyam petassa gantuno.

2. Patilînakarassa bhikkhuno Bhagamânassa vittamânasam[*] Sâmaggiyam âhu tassa tam Yo attânam bhavane na dassaye.

3. Udabindu yathâpi pokkhare Padume vâri yathâ na lippati Evam muni nôpalippati Yad idam dittthasutam mutesu vâ.

*. Bi has vivitta-.]

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purification through another, for he is not pleased nor displeased (with anything)[1]. (813)

Garâsutta is ended.

7. TISSAMETTEYYASUTTA.Sexual intercourse should be avoided.

1. 'Tell me, O venerable one,'--so said the venerable Tissa Metteyya,--'the defeat of him who isgiven to sexual intercourse; hearing thy precepts we will learn in seclusion.' (814)

2. 'The precepts of him who is given to sexual intercourse, O Metteyya,'--so said Bhagavat,--'are lost, and he employs himself wrongly, this is what is ignoble in him. (815)

3. 'He who, having formerly wandered alone, gives himself up to sexual intercourse, him theycall in the world a low, common fellow, like a rolling chariot. (816)

4. 'What honour and renown he had before, that is lost for him; having seen this let him learn togive up sexual intercourse. (817)

5. 'He who overcome by his thoughts meditates like a miser, such a one, having heard the(blaming) voice of others, becomes discontented. (818)

6. 'Then he makes weapons (i.e. commits evil

[1. Dhono na hi tena maññati Yad idam ditthasutam mutesu vâ, Nâññena visuddhim ikkhati, Na hi so raggati no viraggati.Comp. Suddhatthakasutta, v. 2.]

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deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood[1]. (819)

7. 'Designated "wise" he has entered upon a solitary life, then having given himself up tosexual intercourse, he (being) a fool suffers pain. (820)

8. 'Looking upon this as misery let the Muni from first to last in the world firmly keep to hissolitary life, let him not give himself up to sexual intercourse. (821)

9. 'Let him learn seclusion, this is the highest for noble men, but let him not therefore thinkhimself the best, although he is verily near Nibbâna. (822)

10. 'The Muni who wanders void (of desire), not coveting sensual pleasures, and who hascrossed the stream, him the creatures that are tied in sensual pleasures envy.' (823)

Tissametteyyasutta is ended.

8. PASÛRASUTTA.Disputants brand each other as fools, they wish for praise, but being repulsed they become discontented; one is notpurified by dispute, but by keeping to Buddha, who has shaken off all sin.

1. Here they maintain 'purity,' in other doctrines (dhamma) they do not allow purity; what theyhave devoted themselves to, that they call good, and they enter extensively upon the singletruths[2]. (824)

[1. Atha satthâni kurute Paravâdehi kodito, Esa khv-assa mahâgedho, Mosavaggam pagâhati.

2. Idh' eya suddhim iti vâdiyanti Nâññesu dhammesu visuddhim âhu Yam nissitâ tattha subham vadânâ Pakkekasakkesu puthû nivitthâ.]

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2. Those wishing for dispute, having plunged into the assembly, brand each other as foolsmutually, they go to others and pick a quarrel, wishing for praise and calling themselves (theonly) expert. (825)

3. Engaged in dispute in the middle of the assembly, wishing for praise he lays about on allsides; but when his dispute has been repulsed he becomes discontented, at the blame he getsangry he who sought for the faults (of others). (826)

4. Because those who have tested his questions say that his dispute is lost and repulsed, helaments and grieves having lost his disputes; 'he has conquered me,' so saying he wails. (827)

5. These disputes have arisen amongst the Samanas, in these (disputes) there is (dealt) blow(and) stroke; having seen this, let him leave off disputing, for there is no other advantage intrying to get praise. (828)

6. Or he is praised there, having cleared up the dispute in the middle of the assembly; thereforehe will laugh and be elated, having won that case as he had a mind to. (829)

7. That which is his exaltation will also be the field of his defeat, still he talks proudly andarrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place)by that[1]. (830)

8. As a hero nourished by kingly food goes about roaring, wishing for an adversary--where he(i.e. the philosopher, Ditthigatika) is, go thou there, O

[1. Yi unnatî sâssa vighâtabûmi, Mânâtimânam vadate pan' eso, Etam pi disvâ na vivâdayetha Na hi tena suddhim kusalâ vadanti.Comp. Suddhatthakasutta, v. 2.]

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hero; formerly there was nothing like this to fight against[1]. (831)

9. Those who, having embraced a (certain philosophical) view, dispute and maintain 'this only(is) true,' to them say thou when a dispute has arisen, 'Here is no opponent[2] for thee.' (832)

10. Those who wander about after having secluded themselves, without opposing view toview--what (opposition) wilt thou meet with amongst those, O Pasûra, by whom nothing in thisworld is grasped as the best? (833)

11. Then thou wentest to reflection thinking in thy mind over the (different philosophical)views; thou hast gone into the yoke with him who has shaken off (al1 sin), but thou wilt not beable to proceed together (with him)[3]. (834)

Pasûrasutta is ended.

9. MÂGANDIYASUTTA.A dialogue between Mâgandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refusesher. Mâgandiya says that purity cornes from philosophy, Buddha from 'inward peace.' The Muni is a confessor ofpeace, he does not dispute, he is free from marks.

1. Buddha: 'Even seeing Tanhâ, Arati, and Ragâ (the daughters of Mâra), there was not theleast wish

[1. Sûro yathâ râgakhâdâya puttho Abhigaggam eti patisûram ikkham-- Yen' eva so tena palehi sûra, Pubbe va n' atthi yad idam yudhâya.

2. Patisenikattâ ti patilomakârako. Commentator.

3. Atha tvam pavitakkam âgamâ Manasâ ditthigatâni kintayanto, Dhonena yugam samâgamâ, Na hi tvam pagghasi sampayâtave.]

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(in me) for sexual intercourse. What is this (thy daughter's body but a thing) full of water andexcrement? I do not even want to touch it with my foot.' (835)

2. Mâgandiya: 'If thou dost not want such a pearl, a woman desired by many kings, what view,virtue, and (holy) works, (mode of) life, re-birth dost thou profess?' (836)

3. '"This I say," so (I do now declare), after investigation there is nothing amongst the doctrineswhich such a one (as I would) embrace, O Mâgandiya,'-- so said Bhagavat,--'and seeing (misery)in the (philosophical) views, without adopting (any of them), searching (for truth) I saw "inwardpeace[1]."' (837)

4. 'All the (philosophical) resolutions[2] that have been formed,'--so said Mâgandiya,--'thoseindeed thou explainest without adopting (any of them); the notion "inward peace" which (thoumentionest), how is this explained by the wise?' (838)

5. 'Not by (any philosophical) opinion, not by tradition, not by knowledge, O Mâgandiya,'--sosaid Bhagavat,--'not by virtue and (holy) works can any one say that purity exists; nor by absenceof (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence ofvirtue and (holy) works either; having abandoned these without adopting (anything else), let him,calm and independent, not desire existence[3]. (839)

[1. Idam vadâmîti na tassa hoti--Mâgandiyâ ti Bhagavâ-- Dhammesu nikkheyya samuggahîtam Passañ ka ditthîsu anuggahâya Agghattasantim pakinam adassam.

2. Vinikkhaya, placita?

3. Na ditthiyâ na sutiyâ na ñânena--Mâgandiyâ ti Bhagavâ-- Sîlabbatenâpi na suddhim âha Aditthiyâ assutiyâ añânâ Asîlatâ abbatâ no pi tena, Ete ka nissagga anuggahâya Santo anissâya bhavam na gappe.]

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6. 'If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,'--so saidMâgandiya,--'or by virtue and (holy) works that purity exists, nor by absence of (philosophical)opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy)works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.'(840)

7. 'And asking on account of (thy philosophical) opinion, O Mâgandiya,'--so said Bhagavat,--'thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hastnot the least idea, therefore thou holdest it foolish[1]. (841)

8. 'He who thinks himself equal (to others), or distinguished, or low, he for that very reasondisputes; but he who is unmoved under those three conditions, for him (the notions) "equal" and"distinguished" do not exist. (842)

9. 'The Brâhmana for whom (the notions) "equal" and "unequal" do not exist, would he say,"This is true?" Or with whom should he dispute, saying, "This is false?" With whom should heenter into dispute[2]? (843)

10. 'Having left his house, wandering about

[1. Ditthiñ ka nissâya anupukkhamâno Samuggahîtesu pamoham âgâ

Ito ka nâddakkhi anum pi saññam Tasmâ tuvam momuhato dahâsi.

2. Sakkan ti so brâhmano kim vadeyya Musâ ti vâ so vivadetha kena Yasmim samam visamañ kâpi n' atthi Sa kena vâdam patisamyugeyya.]

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houseless, not making acquaintances in the village, free from lust, not desiring (any futureexistence), let the Muni not get into quarrelsome talk with people. (844)

11. 'Let not an eminent man (nâga) dispute after having embraced those (views) separated fromwhich he (formerly) wandered in the world; as the thorny lotus elambuga is undefiled by waterand mud, so the Muni, the confessor of peace, free from greed, does not cling to sensualpleasures and the world. (845)

12. 'An accomplished man does not by (a philosophical) view, or by thinking become arrogant,for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led intoany of the resting-places (of the mind). (846)

13. 'For him who is free from marks there are no ties, to him who is delivered by understandingthere are no follies; (but those) who grasped after marks and (philosophical) views, they wanderabout in the world annoying (people)[1].' (847)

Mâgandiyasutta is ended.

10. PURÂBHEDASUTTA.Definition of a calm Muni.

1. 'With what view and with what virtue is one called calm, tell me that, O Gotama, (when)asked about the best man?' (848)

2. 'He whose desire is departed before the dissolution (of his body),'--so said Bhagavat,--'who

[1. Saññâvirattassa na santi ganthâ, Paññâvimuttassa na santi mohâ, Saññañ ka ditthiñ ka ye aggahesum Te ghattayantâ vikaranti loke.]

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does not depend upon beginning and end, nor reckons upon the middle, by him there is nothingpreferred[1]. (849)

3. 'He who is free from anger, free from trembling, free from boasting, free from misbehaviour,he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech.(850)

4. 'Without desire for the future he does not grieve for the past, he sees seclusion in the phassas(touch), and he is not led by (any philosophical) views. (851)

5. 'He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous,and not given to slander. (852)

6. 'Without desire for pleasant things and not given to conceit, and being gentle, intelligent, notcredulous, he is not displeased (with anything). (853)

7. 'Not from love of gain does he learn, and he does not get angry on account of loss, anduntroubled by desire he has no greed for sweet things[2]. (854)

8. 'Equable (upekhaka), always thoughtful, he does not think himself equal (to others)[3] in theworld, nor distinguished, nor low: for him there are no desires (ussada). (855)

[1. Vîtatanho purâ bhedâ Pubbam antam anissito Vemagghe n' ûpasamkheyyo Tassa n' atthi purekkhatam.

2. Rasesu nânugigghati

3. Na loke maññate samam Na visesî na nîkeyyo.Compare Tuvatakasutta, v. 4; Attadandasutta, v. 20.]

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9. 'The man for whom there is nothing upon which he depends, who is independent, havingunderstood the Dhamma, for whom there is no desire for coming into existence or leavingexistence, (856)

10. 'Him I call calm, not looking for sensual pleasures; for him there are no ties, he hasovercome desire. (857)

11. 'For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be foundin him, (858)

12. 'That fault of which common people and Samanas and Brâhmanas say that he is possessed,is not possessed by him, therefore he is not moved by their talk. (859)

13. 'Free from covetousness, without avarice, the Muni does not reckon himself amongst thedistinguished, nor amongst the plain, nor amongst the low, he does not enter time, beingdelivered from time[1]. (860)

14. 'He for whom there is nothing in the world (which he may call) his own, who does notgrieve over what is no more, and does not walk amongst the Dhammas (after his wish), he iscalled calm[2].' (861)

Purâbhedasutta is ended.

11. KALAHAVIVÂDASUTTA.The origin of contentions, disputes, &c. &c.

1. 'Whence (do spring up) contentions and disputes, lamentation and sorrow together withenvy;

[1. Vîtagedho amakkharî Na ussesu vadate muni Na samesu na omesu, Kappam n' eti akappiyo.

2. Comp. infra, Attadandasutta, v. 16, and Dhp. v. 367.]

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and arrogance and conceit together with slander, whence do these spring up? pray, tell me this.'(862)

2. 'From dear (objects) spring up contentions and disputes, lamentation and sorrow togetherwith envy; arrogance and conceit together with slander; contentions and disputes are joined withenvy, and there is slander in the disputes arisen.' (863)

3. 'The dear (objects) in the world whence do they originate, and (whence) the covetousnessthat prevails in the world, and desire and fulfilment whence do they originate, which are (ofconsequence) for the future state of a man[1]?' (864)

4. 'From wish[2] originate the dear (objects) in the world, and the covetousness that prevails inthe world, and desire and fulfilment originate from it, which are (of consequence) for the futurestate of a man.' (865)

5. 'From what has wish in the world its origin, and resolutions[3] whence do they spring, angerand falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)?'(866)

6. 'What they call pleasure and displeasure in the world, by that wish springs up; having seendecay and origin in (all) bodies[4], a person forms (his) resolutions in the world. (867)

7. 'Anger and falsehood and doubt, these Dhammas are a couple[5]; let the doubtful learn in theway of knowledge, knowingly the Dhammas have been proclaimed by the Samana.' (868)

8. 'Pleasure and displeasure, whence have they

[1. Ye samparâyâya narassa honti.

2. Khanda.

3. Vinikkhaya.

4. Rûpesu disvâ vibhavam bhavañ ka.

5. Te pi kodhâdayo dhammâ sâtâsâtadvaye sante eva pahonti uppagganti. Commentator.]

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their origin, for want of what do these not arise? This notion which (thou mentionest), viz."decay and origin," tell me from what does this arise.' (869)

9. 'Pleasure and displeasure have their origin from phassa (touch), when there is no touch theydo not arise. This notion which (thou mentionest), viz. "decay and origin," this I tell thee has itsorigin from this.' (870)

10. 'From what has phassa its origin in the world and from what does grasping spring up? Forwant of what is there no egotism, by the cessation of what do the touches not touch? ' (871)

11. 'On account of name and form the touches (exist), grasping has its origin in wish; by thecessation of wishes there is no egotism, by the cessation of form the touches do not touch.' (872)

12. 'How is one to be constituted that (his) form may cease to exist, and how do joy and paincease to exist? Tell me this, how it ceases, that we should like to know, such was my mind[1]?'(873)

13. 'Let one not be with a natural consciousness, nor with a mad consciousness, nor withoutconsciousness, nor with (his) consciousness gone; for him who is thus constituted form ceases toexist, for what is called delusion has its origin in consciousness[2].' (?) (874)

14. 'What we have asked thee thou hast explained

[1. Katham sametassa vibhoti rûpam, Sukham dukham vâpi katham vibhoti, Etam me pabrûhi, yathâ vibhoti Tam gâniyâma, iti me mano ahû.

2. Na sannasaññî na visannasaññî No pi asaññî na vibhûtasaññî

Evam sametassa vibhoti rûpam Saññânidânâ hi papañkasamkhâ.]

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unto us; we will ask thee another question, answer us that: Do not some (who are considered)wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they saysomething different from this[1]?' (875)

15. 'Thus some (who are considered) wise in this world say that the principal (thing) is thepurification of the yakkha; but some of them say samaya (annihilation), the expert say (that thehighest purity lies) in anupâdisesa (none of the five attributes remaining)[2]. (876)

16. 'And having known these to be dependent, the investigating Muni, having known the thingswe depend upon, and after knowing them being liberated, does not enter into dispute, the wise(man) does not go to reiterated existence[3].' (877)

Kalahavivâdasutta is ended.

12. KÛLAVIYÛHASUTTA.A description of disputing philosophers. The different schools of philosophy contradict each other, they proclaimdifferent truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in theworld.

1. Abiding by their own views, some (people), having got into contest, assert themselves to be

[1. Comp. Sundarikabhâradvâgasutta, v. 25.

2. Ettâvat' aggam pi vadanti h' eke Yakkhassa suddhim idha panditâse, Tesam pun' eke samayam[*] vadanti Anupâdisese kusalâ vadânâ.

3. Ete ka ñatvâ upanissitâ tiÑatvâ munî nissaye so vimamsîÑatvâ vimutto na vivâdam eti

Bhavâbhavâya na sameti dhîro.

*. Ukkhedam. Commentator.]

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the (only) expert (saying), '(He) who understands this, he knows the Dhamma; he who revilesthis, he is not perfect[1].' (878)

2. So having got into contest they dispute: 'The opponent (is) a fool, an ignorant (person),' sothey say. Which one of these, pray, is the true doctrine (vâda)? for all these assert themselves (tobe the only) expert. (879)

3. He who does not acknowledge an opponent's doctrine (dhamma), he is a fool, a beast, one ofpoor understanding, all are fools with a very poor understanding; all these abide by their (own)views. (880)

4. They are surely purified by their own view, they are of a pure understanding, expert,thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! (881)

5. I do not say, 'This is the reality,' which fools say mutually to each other; they made their ownviews the truth, therefore they hold others to be fools. (882)

6. What some say is the truth, the reality, that others say is void, false, so having disagreed theydispute. Why do not the Samanas say one (and the same thing)? (883)

7. For the truth is one, there is not a second, about which one intelligent man might disputewith another intelligent man; (but) they themselves praise different truths, therefore the Samanasdo not say one and the same thing)[2]. (884)

[1. Sakam sakam ditthi paribbasânâ Viggayha nânâ kusalâ vadanti Yo evam gânâti sa vedi dhammam Idam patikkosam akevalî so.

2. Ekam hi sakkam na dutîyam atthi Yasmim pagâno vivade pagânam, Nânâ te sakkâni sayam thunanti, Tasmâ na ekam samanâ vadanti.]

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8. Why do the disputants that assert themselves (to be the only) expert, proclaim differenttruths? Have many different truths been heard of, or do they (only) follow (their own) reasoning?(885)

9. There are not many different truths in the world, no eternal ones except consciousness; buthaving reasoned on the (philosophical) views they proclaim a double Dhamma, truth andfalsehood[1]. (886)

10. In regard to what has been seen, or heard, virtue and (holy) works, or what has beenthought, and on account of these (views) looking (upon others) with contempt, standing in (their)resolutions joyful, they say that the opponent is a fool and an ignorant person[2] (?) (887)

11. Because he holds another (to be) a fool, therefore he calls himself expert, in his ownopinion he is one that tells what is propitious, others he blames, so he said[3]. (?) (888)

12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect,he is in his own opinion anointed with the spirit (of genius), for his (philosopbical) view is quitecomplete. (889)

[1. Na h' evâ sakkâni bahûni nânâ Aññatra saññâya nikkâni loke, Takkañ ka ditthisu pakappayitvâ Sakkam musâ ti dvayadhammam âhu.

2. Ditthe sute sîlavate mute vâ Ete ka nissâya vimânadassî Vinikkhaye thatvâ pahassamânâ Bâlo paro akusalo ti kâhu.

3. Yen' eva bâlo ti param dahâti Tenâtumânam kusalo ti kâha, Sayam attanâ sa kusalâ vadâno Aññam vimâneti, tath' eva pâva.]

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13. If he according to another's report is low, then (he says) the other is also of a lowunderstanding, and if he himself is accomplished and wise, there is not any fool amongst theSamanas[1]. (890)

14. 'Those who preach a doctrine (dhamma) different from this, fall short of purity and areimperfect,' so the Titthiyas say repeatedly, for they are inflamed by passion for their own(philosophical) views. (891)

15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so theTitthiyas, entering extensively (upon details), say that in their own way there is something firm.(892)

16. And saying that there is something firm in his own way he holds his opponent to be a fool;thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)

17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more entersinto dispute in the world; but having left all resolutions nobody will excite strife in the world[2].(894)

Kûlaviyûhasutta is ended.

[1. Parassa ke hi vakasâ nihîno Tumo[*] sahâ hoti nihînapañño, Atha ke sayam vedagu hoti dhîro Na koki bâlo samanesû atthi.

2. Vinikkhaye thatvâ sayam pamâya Uddham so lokasmim vivâdam eti,

Hitvâna sabbâni vinikkhayâni Na medhakam kurute gantu loke.

*. So pi ten' eva. Commentator. Ved. tva (?).]

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13. MAHÂVIYÛHASUTTA.Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brâhmana has overcomeall dispute, he is indifferent to learning, he is appeased.

1. Those who abiding in the (philosophical) views dispute, saying, 'This is the truth,' they allincur blame, and they also obtain praise in this matter. (895)

2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute;having seen this let no one dispute, understanding Khema (i.e. Nibbâna) to be the place wherethere is no dispute. (896)

3. The opinions that have arisen amongst people, all these the wise man does not embrace; heis independent. Should he who is not pleased with what has been seen and heard resort todependency[1]? (?) (897)

4. Those who consider virtue the highest of all, say that purity is associated with restraint;having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (theMaster's) purity; wishing for existence they assert themselves to be the only expert[2]. (898)

5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; helaments, he

[1. Yâ kâk' imâ sammutiyo puthuggâ Sabbâ va etâ na upeti vidvâ, Anûpayo so, upayam kim eyya Ditthe sute khantim[*] akubbamâno?

2. Sîluttamâ saññamenâhu suddhim, Vatam samâdâya upatthitâse, Idh' eva sikkhema ath' assa suddhim, Bhavûpanîtâ kusalâ vadânâ.

*. So all the MSS.]

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prays for purity in this world, as one who has lost his caravan or wandered away from his house.(899)

6. Having left virtue and (holy) works altogether, and both wrong and blameless work, notpraying for purity or impurity, he wanders abstaining (from both purity and impurity), withouthaving embraced peace. (900)

7. By means of penance, or anything disliked, or what has been seen, or heard, or thought,going upwards they wail for what is pure, without being free from desire for reiterated existence.(901)

8. For him who wishes (for something there always are) desires[1], and trembling in (the midstof his) plans; he for whom there is no death and no re-birth, how can he tremble or desireanything? (902)

9. What some call the highest Dhamma, that others again call wretched; which one of these,pray, is the true doctrine (vâda)? for all these assert themselves (to be the only) expert. (903)

10. Their own Dhamma they say is perfect, another's Dhamma again they say is wretched; sohaving disagreed they dispute, they each say their own opinions (are) the truth. (904)

11. If one (becomes) low by another's censure, then there will be no one distinguished amongstthe Dhammas; for they all say another's Dhamma (is) low, in their own they say there issomething firm[2]. (905)

[1. Gappitâni.

2. Parassa ke vamhayitena hîno Na koki dhammesu visesi assa, Puthû hi aññassa vadanti dhammam Nihînato samhi dalham vadânâ.]

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12. The worshipping of their own Dhamma is as great as their praise of their own ways; allschools would be in the same case, for their purity is individual[1]. (906)

13. There is nothing about a Brâhmana dependent upon others, nothing amongst the Dhammaswhich he would embrace after investigation; therefore he has overcome the disputes, for he doesnot regard any other Dhamma as the best. (907)

14. 'I understand, I see likewise this,' so saying, some by (their philosophical) views return topurity. If he saw purity, what then (has been effected) by another's view? Having conquered theysay that purity exists by another[2]. (?) (908)

15. A seeing man will see name and form, and having seen he will understand those (things);let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)

16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that goodconsists in what he is given to, and saying that purity is there, he saw the thing so[3]. (910)

17. A Brâhmana does not enter time, (or) the

[1. Sadhammapûgâ ka panâ tath' eva Yathâ pasamsanti sakâyanâni, Sabbe pavâdâ tath' ivâ bhaveyyum Suddhi hi nesam pakkattam eva.

2. Gânâmi passâmi tath' eva etam ditthiyâ eke pakkenti suddhim Addakkhi ke kim hi tumassa tena Atisitvâ aññena vadanti suddhim.

3. Nivissavâdî na hi suddhinâyo Pakappitâ ditthi purekkharâno Yam nissito tattha subham vadâno Suddhim vado tattha, tath' addasâ so.]

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number (of living beings), (he is) no follower of (philosophical) views, nor a friend ofknowledge; and having penetrated the opinions that have arisen amongst people, he is indifferentto learning, while others acquire it. (911)

18. The Muni, having done away with ties here in the world, is no partisan in the disputes thathave arisen; appeased amongst the unappeased he is indifferent, not embracing learning, whileothers acquire it. (912)

19. Having abandoned his former passions, not contracting new ones, not wandering accordingto his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, andhe does not cling to the world, neither does he blame himself. (913)

20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, orthought, he is a Muni who has laid down his burden and is liberated, not belonging to time (nakappiyo), not dead, not wishing for anything. So said Bhagavat. (914)

Mahâviyûhasutta is ended.

14. TUVATAKASUTTA.How a Bhikkhu attains bliss, what his duties are, and what he is to avoid.

1. 'I ask thee, who art a kinsman of the Âdikkas and a great Isi, about seclusion (viveka) and thestate of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything inthe world?' (915)

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2. 'Let him completely cut off the root of what is called papañka[1] (delusion), thinking "I amwisdom;"'--so said Bhagavat,--'all the desires that arise inwardly, let him learn to subdue them,always being thoughtful. (916)

3. 'Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for thatis not called bliss by the good. (917)

4. 'Let him not therefore think himself better (than others or) low or equal (to others);questioned by different people, let him not adorn himself[2]. (918)

5. 'Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter); forhim who is inwardly appeased there is nothing grasped or rejected. (919)

6. 'As in the middle (i.e. depth) of the sea no wave is born, (but as it) remains still[3], so let theBhikkhu be still[3], without desire, let him not desire anything whatever.' (920)

7. He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) thereligious practices; the precepts or contemplation[4]. (921)

8. Bhagavat: 'Let him not be greedy with his eyes, let him keep his ears from the talk of thetown, let him not be greedy after sweet things, and let him not desire anything in the world. (922)

9. 'When he is touched by the touch (of illness),

[1. Aviggâdayo kilesâ. Commentator.

2. Nâtumânam vikappayan titthe.

3. Thito.

4. Akittayi vivatakakkhu sakkhi Dhammam parissayavinayam, Patipadam vadehi, bhaddan te, Pâtimokkham athavâpi samâdhim.]

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let the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not trembleat dangers. (923)

10. 'Having obtained boiled rice and drink, solid food and clothes, let him not store up (thesethings), and let him not be anxious, if he does not get them. (924)

11. 'Let him be meditative, not prying, let him abstain from misbehaviour[1], let him not beindolent, let the Bhikkhu live in his quiet dwelling. (925)

12. 'Let him not sleep too much, let him apply himself ardently to watching, let him abandonsloth, deceit, laughter, sport, sexual intercourse, and adornment. (926)

13. 'Let him not apply himself to practising (the hymns of) the Âthabbana(-veda), to (theinterpretation of) sleep and signs, nor to astrology; let not (my) follower (mâmaka) devotehimself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine.(927)

14. 'Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive offcovetousness together with avarice, anger, and slander. (928)

15. 'Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything,let him not scold in the village, let him not from love of gain speak to people. (929)

16. 'Let not the Bhikkhu be a boaster, and let him not speak coherent[2] language; let him notlearn pride, let him not speak quarrelsome language. (930)

[1. Virame kukkukkam.

2. Payuta; comp. Nâlakasutta, v. 33.]

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17. 'Let him not be led into falsehood, let him not consciously do wicked things; and withrespect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931)

18. 'Having heard much talk from much-talking Samanas let him not irritated answer themwith harsh language; for the good do not thwart[1] others. (932)

19. 'Having understood this Dhamma, let the investigating and always thoughtful Bhikkhulearn; having conceived bliss to consist in peace, let him not be indolent in Gotama'scommandments. (933)

20. 'For he a conqueror unconquered saw the Dhamma visibly, without any traditionalinstruction[2]; therefore let him learn, heedful in his, Bhagavat's, commandments, and alwaysworshipping.' (934)

Tuvatakasutta is ended.

15. ATTADANDASUTTA.Description of an accomplished Muni.

1. From him who has seized a stick fear arises. Look at people killing (each other); I will tell ofgrief as it is known to me. (935)

2. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed byeach other, a fear came over me. (936)

3. The world is completely unsubstantial, all quarters are shaken; wishing for a house formyself I did not see (one) uninhabited. (937)

4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in

[1. Patisenikaronti.

2. Sakkhi dhammam anîtiham adassî.]

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this world an arrow, difficult to see, stuck in the heart. (938)

5. He who has been pierced by this arrow runs through all quarters; but having drawn out thatarrow, he will not run, he will sit down (quietly). (939)

6. There (many) studies are gone through; what is tied in the world let him not apply himself to(untie) it; having wholly transfixed desire, let him learn his own extinction (nibbâna). (940)

7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, lethim overcome avarice. (941)

8. Let the man who has turned his mind to Nibbâna conquer sleepiness, drowsiness, and sloth;let him not live together with indolence, let him not indulge in conceit. (942)

9. Let him not be led into falsehood, let him not turn his affection to form; let him penetratearrogance, let him wander abstaining from violence. (943)

10. Let him not delight in what is old, let him not bear with what is new, let him not grieve forwhat is lost, let him not give himself up to desire[1]. (944)

11. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bogof lust difficult to cross[2]. (945)

12. The Muni who without deviating from truth

[1. Âkâsam na sito siyâ ti tanham nissito na bhaveyya. Commentator.

2. Gedham brûmi mahogho ti Âgavam brûmi gappanam

Ârammanam pakappanam Kâmapamko durakkayo.]

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stands fast on the firm ground (of Nibbâna, being) a Brâhmana, he, having forsaken everything,is indeed called calm. (946)

13. He indeed is wise, he is accomplished, having understood the Dhamma independent (ofeverything); wandering rightly in the world he does not envy any one here. (947)

14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does notgrieve, he does not covet[1], having cut off the stream, and being without bonds. (948)

15. What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not graspafter what is in the middle, thou wilt wander calm[2]. (949)

16. The man who has no desire at all for name and form (individuality) and who does notgrieve over what is no more, he indeed does not decay in the world[3]. (950)

17. He who does not think, 'this is mine' and 'for others there is also something,' he, not havingegotism, does not grieve at having nothing[4]. (951)

18. Not being harsh, not greedy, being without desire, and being the same under allcircumstances (samo[5]),--that I call a good result, when asked about an undaunted man. (952)

19. For him who is free from desire, for the

[1. Nâggheti = nâbhigghati (read nâbhigghâyati). Commentator.

2. Comp. infra, Gatukannin's question, v. 4, and Dhammapada, p. 308.

3. Comp. infra, Gatukannin's question, v. 5.

4. Yassa n'atthi 'idam me' ti 'Paresam vâpi kiñkanam' Mamattam so asamvindam 'N' atthi me' ti na sokati.

5. = upekhako. Commentator.]

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discerning (man) there is no Samkhâra; abstaining from every sort of effort he sees happinesseverywhere[1]. (953)

20. The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongstthe distinguished; being calm and free from avarice, he does not grasp after nor reject anything[2].(954)

Attadandasutta is ended.

16. SÂRIPUTTASUTTA.On Sâriputta asking what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead.

1. 'Neither has before been seen by me,'--so said the venerable Sâriputta,--'nor has any oneheard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955)

2. 'As he, the clearly-seeing, appears to the world of men and gods, after having dispelled alldarkness, so he wanders alone in the midst (of people). (956)

3. 'To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived (in theworld), I have come supplicatingly with a question[3] from many who are bound in this world.(957)

4. 'To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or acemetery, or (who lives) in the caves of the mountains, (958)

[1. Anegassa vigânato N' atthi kâki nisamkhiti, Virato so viyârambhâ Khemam passati sabbadhi.

2. Comp. supra, Purâbhedasutta, vv. 15, 20 {sic., vv. 8, 13}.

3. Atthi pañhena âgamim = atthiko pañhena âgato 'mhîti atthikânam vâ pañhena atthi âgamanañ kâ ti. Commentator.]

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5. 'How many dangers (are there not) in these various dwelling-places at which the Bhikkhudoes not tremble in his quiet dwelling! (959)

6. 'How many dangers (are there not) in the world for him who goes to the immortal region[1],(dangers) which the Bhikkhu overcomes in his distant dwelling! (960)

7. 'Which are his words, which are his objects in this world, which are the virtue and (holy)works of the energetic Bhikkhu? (961)

8. 'What study having devoted himself to, intent on one object[2], wise and thoughtful, can heblow off his own filth as the smith (blows off) that of the silver[3]?' (962)

9. 'What is pleasant for him who is disgusted (with birth, &c.), O Sâriputta,'--so saidBhagavat,--'if he cultivates a lonely dwelling-place, and loves perfect enlightenment inaccordance with the Dhamma, that I will tell thee as I understand it. (963)

10. 'Let not the wise and thoughtful Bhikkhu wandering on the borders[4] be afraid of the fivedangers: gad-flies and (all other) flies[5], snakes, contact with (evil) men[6], and quadrupeds. (964)

11. 'Let him not be afraid of adversaries[7], even having seen many dangers from them; furtherhe

[1. Gakkhato amatam disam.

2. Ekodi = ekaggakitto. Commentator.

3. Comp. Dhp. v. 239.

4. Pariyantakâri.

5. Damsâdhipâtânan ti pingalamakkhikânañ ka sesamakkhikânañ ka, sesamakkhikâ hi tato adhipatitvâ khâdanti,tasmâ adhipâtâ ti vukkanti. Commentator.

6. Manussaphassânan ti korâdiphassânam. Commentator.

7. Paradhammikânam.]

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will overcome other dangers while seeking what is good. (965)

12. 'Touched by sickness and hunger let him endure cold and excessive heat, let him, touchedby them in many ways, and being houseless, make strong exertions. (966)

13. 'Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble orstrong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisanof Kanha (i.e. Mâra). (967)

14. 'Let him not fall into the power of anger and arrogance; having dug up the root of these, lethim live, and let him overcome both what is pleasant and what is unpleasant. (968)

15. 'Guided by wisdom, taking delight in what is good, let him scatter those dangers, let himovercome discontent in his distant dwelling, let him overcome the four causes of lamentation.(969)

16. 'What shall I eat, or where shall I eat?--he lay indeed uncomfortably (last night)--whereshall I lie this night? let the Sekha who wanders about houseless subdue these lamentable doubts.(970)

17. 'Having had in (due) time both food and clothes, let him know moderation in this world forthe sake of happiness; guarded in these (things) and wandering restrained in the village let him,even (if he be) irritated, not speak harsh words. (971)

18. 'Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful;having acquired equanimity let him with a composed mind cut off the seat of doubt, andmisbehaviour. (972)

19. 'Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let

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him break stubbornness in his fellow-students, let him utter propitious words and notunseasonable, let him not think detractingly of others. (973)

20. 'And then the five impurities in the world, the subjection of which he must learnthoughtfully,--let him overcome passion for form, sound and taste, smell and touch. (974)

21. 'Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mindwell liberated, then in time he will, reflecting upon Dhamma, and having become intent upon oneobject, destroy darkness.' So said Bhagavat. (975)

Sâriputtasutta is ended.

Atthakavagga, the fourth.

V. PÂRÂYANAVAGGA.

1. VATTHUGÂTHÂ.To the Brâhmana Bâvarî, living on the banks of the Godhâvarî, in Assaka's territory, comes another Brâhmana andasks for five hundred pieces of money, but not getting them he curses Bâvarî, saying, 'May thy head on the seventhday hence cleave into seven.' A deity comforts Bâvarî by referring him to Buddha. Then Bâvarî sends his sixteendisciples to Buddha, and each of thern asks Buddha a question.

1. From the beautiful city of the Kosalas (Sâvatthî) a Brâhmana, well versed in the hymns,went to the South (Dakkhinâpatha) wishing for nothingness[1]. (976)

2. In Assaka's territory, in the neighbourhood of Alaka, he dwelt on the banks of theGodhâvarî, (living) on gleanings and fruit. (977)

3. And close by the bank there was a large village, with the income of which he prepared agreat sacrifice. (978)

4. Having offered the great sacrifice, he again entered the hermitage. Upon his re-entering,another Brâhmana arrived, (979)

5. With swollen feet[2], trembling, covered with mud, with dust on his head. And he going up

[1. Âkiñkañña.

2. Ugghattapâdo ti maggakkamanena ghattapâdatalo panhikâya vâ panhikam gopphakena vâ gopphakam gannukenagannukam âgantvâpi ghattapâdo. Commentator.]

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to him (i.e. the first Brâhmana) demanded five hundred (pieces of money). (980)

6. Bâvarî, seeing him, bade him be seated, asked him whether he was happy and well, andspoke as follows: (981)

7. 'What gifts I had are all given away by me; pardon me, O Brâhmana, I have no fivehundred.' (982)

8. 'If thou wilt not give to me who asks, may thy head on the seventh clay cleave into seven.'(983)

9. So after the usual ceremonies this impostor made known his fearful (curse). On hearingthese his words Bâvarî became sorrowful. (984)

10. He wasted away taking no food, transfixed by the arrow of grief, but yet his mind delightedin meditation. (985)

11. Seeing Bâvarî struck with horror and sorrowful, the benevolent deity (of that place)approached him and said as follows: (986)

12. 'He does not know (anything about) the head; he is a hypocrite coveting riches; knowledgeof the head and head-splitting is not found in him[1].' (987)

13. 'If the venerable (deity) knows it, then tell me, when asked, all about the head and head-splitting; let us hear thy words.' (988)

14. 'I do not know this; knowledge of it is not found in me; as to the head and head-splitting,this is to be seen by Buddhas (only).' (989)

15. 'Who then, say, in the circumference of the

[1. Na so muddham pagânâti, Kuhako so dhanatthiko, Muddhani muddhapâte ka

Ñânam tassa na viggati.]

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earth knows the head and head-splitting, tell me that, O deity?' (990)

16. 'Formerly went out from Kapilavatthu a ruler of the world, an offspring of the Okkâkaking, the Sakya son, the light-giving; (991)

17. 'He is, O Brâhmana, the perfectly Enlightened (Sambuddha); perfect in all things, he hasattained the power of all knowledge, sees clearly in everything; he has arrived at the destructionof all things, and is liberated in the destruction of the upadhis[1]. (992)

18. 'He is Buddha, he is Bhagavat in the world, he, the clearly-seeing, teaches the Dhamma; gothou to him and ask, he will explain it to thee.' (993)

19. Having heard the word 'Sambuddha,' Bâvarî rejoiced, his grief became little, and he wasfilled with great delight. (994)

20. Bâvarî glad, rejoicing, and eager asked the deity: 'In what village or in what town or inwhat province dwells the chief of the world, that going there we may adore the perfectlyEnlightened, the first of men?' (995)

21. 'In Sâvatthî, the town of the Kosalas, dwells Gina (the Victorious), of great understandingand excellent wide knowledge, he the Sakya son, unyoked, free from passion, skilled in head-splitting, the bull of men.' (996)

22. Then (Bâvarî) addressed his disciples, Brâhmanas, perfect in the hymns: 'Come, youths, Iwill tell (you something), listen to my words: (997)

23. 'He whose appearance in the world is difficult to be met with often, he is at the presenttime[2]

[1. Sabbadhammakkhayam patto (i.e. nibbâna) Vimutto upadhisamkhaye.

2. Sv-âgga.]

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born in the world and widely renowned as Sambuddha (the perfectly Enlightened); go quicklyto Sâvatthî and behold the best of men.' (998)

24. 'How then can we know, on seeing him, that he is Buddha, O Brâhmana? Tell us who donot know him, by what may we recognise him? (999)

25. 'For in the hymns are to be found the marks of a great man, and thirty-two are disclosedaltogether, one by one.' (1000)

26. 'For him on whose limbs these marks of a great man are to be found, there are two waysleft, a third does not exist. (1001)

27. 'If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rulewith justice. (1002)

28. 'And if he departs from his dwelling for the wilderness, he becomes the saint, incomparableSambuddha, who has removed the veil (from the world)[1]. (1003)

29. 'Ask in your mind about my birth and family, my marks, hymns, and my other disciples,the head and head-splitting. (1004)

30. 'If he is Buddha, the clear-sighted, then he will answer by word of mouth the questions youhave asked in your mind.' (1005)

31, 32, 33. Having heard Bâvarî's words his disciples, sixteen Brâhmanas, Agita,Tissametteyya, Punnaka, further Mettagû, Dhotaka and Upasîva, and Nanda, further Hemaka, thetwo Todeyya and Kappa, and the wise Gatukannî, Bhadrâvudha and Udaya, and also theBrâhmana Posâla, and the wise Mogharâgan, and the great Isi Pingiya, (1006-1008)

34. All of them, having each their host (of pupils),

[1. Comp. Lalita-vistara (ed. Calc.), pp. 116, 118.]

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and being themselves widely renowned throughout the world, thinkers delighting in meditation,wise, scented with the perfume of former (good deeds)[1], (1009)

35. Having saluted Bâvarî and gone round him towards the right, all with matted hair andbearing hides, departed with their faces turned to the north. (1010)

36. To Patitthâna of Alaka first, then to Mâhissatî, and also to Uggenî, Gonaddha, Vedisâ,Vanasavhaya, (1011)

37. And also to Kosambî, Sâketa, and Sâvatthî, the most excellent of cities, to Setavya,Kapilavatthu, and the city of Kusinâra, (1012)

38. And to Pâva, the city of wealth, to Vesâlî, the city of Magadha, to Pâsânaka Ketiya (theRock Temple), the lovely, the charming. (1013)

39. As he who is athirst (longs for) the cold water, as the merchant (longs for) gain, as he whois plagued by heat (longs for) shade, so in haste they ascended the mountain. (1014)

40. And Bhagavat at that time attended by the assembly of the Bhikkhus taught the Dhamma tothe Bhikkhus, and roared like a lion in the forest. (1015)

41. Agita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on thefifteenth, having reached her plenitude. (1016)

42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, heasked the questions of his mind:-- (1017)

43. 'Tell me about (my master's) birth, tell me about his family together with the marks, tell meabout his perfection in the hymns, how many (hymns) does the Brâhmana recite?' (1018)

[1. Pubbavâsanavâsitâ.]

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44. Bhagavat said: 'One hundred and twenty years (is his) age, and by family he is a Bâvarî;three are his marks on the limbs, and in the three Vedas he is perfect. (1019)

45. 'In the marks and in the Itihâsa together with Nighandu and Ketubha--he recites fivehundred--and in his own Dhamma he has reached perfection.' (1020)

46. Agita thought: 'Explain fully the marks of Bâvarî, O thou best of men, who cuts off desire;let there be no doubt left for us.' (1021)

47. Bhagavat said: 'He covers his face with his tongue, he has a circle of hair between the eye-brows, (his) privy member (is) hidden in a sheath, know this, O young man[1].' (1022)

48. Not hearing him ask anything, but hearing the questions answered, the multitude reflectedoverjoyed and with joined hands:-- (1023)

49. 'Who, be he a god, or Brahman, or Inda, the husband of Sugâ, asked in his mind thosequestions, and to whom did that (speech) reply?' (1024)

50. Agita said: 'The head and head-splitting Bâvarî asked about; explain that, O Bhagavat,remove our doubt, O Isi.' (1025)

51. Bhagavat said: 'Ignorance is the head, know this; knowledge cleaves the head, togetherwith belief, thoughtfulness, meditation, determination, and strength.' (1026)

52. Then with great joy having composed himself the young man put his hide on one shoulder,

[1. Mukham givhâya khâdeti, Unn' assa bhamukantare, Kosohitam vatthaguyham, Evam gânâhi mânava.]

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fell at (Bhagavat's) feet (and saluted him) with his head, (saying): (1027)

53. 'Bâvarî, the Brâhmana, together with his disciples, O thou venerable man, delighted andglad, does homage to thy feet, O thou clearly-seeing.' (1028)

54. Bhagavat said: 'Let Bâvarî, the Brâhmana, be glad together with his disciples! Be thou alsoglad, live long, O young man! (1029)

55. 'For Bâvarî and for thee, for all there are all (kinds of) doubt; having got an opportunity,ask ye whatever you wish.' (1030)

56. After getting permission from Sambuddha, Agita sitting there with folded hands askedTathâgata the first question. (1031)

The Vatthugâthâs are ended.

2. AGITAMÂNAVAPUKKHÂ. 1. 'By what is the world shrouded,'--so said the venerable Agita,--'by what does it not shine?What callest thou its pollution, what is its great danger?' (1032)

2. 'With ignorance is the world shrouded, O Agita,'--so said Bhagavat,--'by reason of avarice itdoes not shine; desire I call its pollution, pain is its great danger.' (1033)

3. 'The streams of desire flow in every direction,'--so said the venerable Agita;--'what dams thestreams, say what restrains the streams, by what may the streams be shut off[1]?' (1034)

[1. Comp. Dhp. v. 340.]

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4. 'Whatever streams there are in the world, O Agita,'--so said Bhagavat,--'thoughtfulness istheir dam, thoughtfulness I call the restraint of the streams, by understanding they are shut off.'(1035)

5. 'Both understanding and thoughtfulness,'--so said the venerable Agita,--'and name andshape[1], O venerable man,--asked about this by me, declare by what is this stopped? ' (1036)

6. Buddha: 'This question which thou hast asked, O Agita, that I will explain to thee; (I willexplain to thee) by what name and shape[2] are totally stopped; by the cessation of consciousnessthis is stopped here.' (1037)

7. Agita: 'Those who have examined (all) Dhammas (i.e. the saints), and those who aredisciples, (and those who are) common men here,--when thou art asked about their mode of life,declare it unto me, thou who art wise, O venerable man.' (1038)

8. Buddha: 'Let the Bhikkhu not crave for sensual pleasures, let him be calm in mind, let himwander about skilful in all Dhammas, and thoughtful.' (1039)

Agitamânavapukkhâ is ended.

3. TISSAMETTEYYAMÂNAVAPUKKHÂ. 1. 'Who is contented in the world,'--so said the venerable Tissametteyya,--'who is withoutcommotions? Who after knowing both ends does not stick in the middle, as far as hisunderstanding is

[1. Nâmarûpañ ka.

2. Nâmañ ka rûpañ ka.]

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concerned? Whom dost thou call a great man? Who has overcome desire in this world?' (1040)

2. 'The Bhikkhu who abstains from sensual pleasures, O Metteyya,'--so said Bhagavat,--'who isfree from desire, always thoughtful, happy by reflection, he is without commotions, he afterknowing both ends does not stick in the middle, as far as his understanding is concerned; him Icall a great man; he has overcame desire in this world.' (1041)

Tissametteyyamânavapukkhâ is ended.

4. PUNNAKAMÂNAVAPUKKHÂ. 1. 'To him who is without desire, who has seen the root (of sin),'--so said the venerablePunnaka,--'I have come supplicatingly with a question: on account of what did the Isis and men,Khattiyas and Brâhmanas, offer sacrifices to the gods abundantly in this world? (about this) I askthee, O Bhagavat, tell me this.' (1042)

2. 'All these Isis and men, Khattiyas and Brâhmanas, O Punnaka,'--so said Bhagavat,--'whooffered sacrifices to the gods abundantly in this world, offered sacrifices, O Punnaka, afterreaching old age, wishing for their present condition.' (1043)

3. 'All these Isis and men, Khattiyas and Brâhmanas,'--so said the venerable Punnaka,--'whooffered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in theway of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tellme this.' (1044)

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4. 'They wished for, praised, desired, abandoned (sensual pleasures), O Punnaka,'--so saidBhagavat,--'they desired sensual pleasures on account of what they reached by them; they,devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so Isay.' (1045)

5. 'If they, devoted to offering,'--so said the venerable Punnaka,--'did not by offering cross overbirth and old age, O venerable man, who then in the world of gods and men crossed over birthand old age, O venerable man, I ask thee, O Bhagavat, tell me this?' (1046)

6. 'Having considered everything[1] in the world, O Punnaka,'--so said Bhagavat,--'he who is notdefeated anywhere in the world, who is calm without the smoke of passions, free from woe, freefrom desire, he crossed over birth and old age, so I say.' (1041)

Punnakamânavapukkhâ is ended.

5. METTAGÛMÂNAVAPUKKHÂ.

1. 'I ask thee, O Bhagavat, tell me this,'--so said the venerable Mettagû,--'I consider theeaccomplished and of a cultivated mind, why are these (creatures), whatsoever they are of manykinds in the world, always subject to pain? (1048)

2. 'Thou mayest well ask me concerning the origin of pain, O Mettagû,'--so said Bhagavat,--

[1. Parovarânîti parâni ka orâni ka parattabhâvasakattabhâvâdîni parâni ka orâni kâ ti vuttam hoti. Commentator.]

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'I will explain that to thee in the way I myself know it: originating in the upadhis pains arise,whatsoever they are, of many kinds in the world. (1049)

3. 'He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not thewise man create upadhi, considering (that this is) the birth and origin of pain.' (1050)

4. Mettagû: 'What we have asked thee thou hast explained to us; another (question) I ask thee,answer that, pray: How do the wise cross the stream, birth and old age, and sorrow andlamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known tothee.' (1051)

5. 'I will explain the Dhamma to thee, O Mettagû,'--so said Bhagavat,--'if a man in the visibleworld, without any traditional instruction, has understood it, and wanders about thoughtful, hemay overcome desire in the world.' (1052)

6. Mettagû: 'And I take a delight in that, in the most excellent Dhamma, O great Isi, which if aman has understood, and he wanders about thoughtful, he may overcome desire in the world.'(1053)

7. 'Whatsoever thou knowest, O Mettagû,'--so said Bhagavat,--'(of what is) above, below,across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell onexistence. (1054)

8. 'Living so, thoughtful, strenuous, let the Bhikkhu wandering about, after abandoningselfishness, birth,

[1. Kittayissâmi te dhammam--Mettagû ti Bhagavâ-- Ditthe dhamme anîtiham Yam viditvâ sato karam Tare loke visattikam.]

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and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.' (1055)

9. Mettagû: 'I delight in these words of the great Isi; well expounded, O Gotama, is (by thee)freedom from upadhi (i.e. Nibbâna). Bhagavat in truth has left pain, for this Dhamma is wellknown to thee[1]. (1056)

10. 'And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish;therefore I bow down to thee, having come hither, O chief (nâga), may Bhagavat also admonishme constantly.' (1057)

11. Buddha: 'The Brâhmana whom I may acknowledge as accomplished, possessing nothing,not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to theother shore, free from harshness (akhila), (and) free from doubt. (1058)

12. 'And he is a wise and accomplished man in this world; having abandoned this cleaving toreiterated existence he is without desire, free from woe, free from longing, he has crossed overbirth and old age, so I say.' (1059)

Mettagûmânavapukkhâ is ended.

[1. Et' âbhinandâmi vako mahesino Sukittitam Gotama nûpadhîkam, Addhâ hi Bhagavâ pahâsi dukkham, Tathâ hi te vidito esa dhammo.

Sukittitam Gotama nûpadhîkan ti ettha anupadhikan ti nibbânam, tam sandhâya vâ Bhagavantam âlapanto âhasukittitam, &c. Commentator.]

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6. DHOTAKAMÂNAVAPUKKHÂ. 1. 'I ask thee, O Bhagavat, tell me this,'--so said the venerable Dhotaka,--'I long for thy word, Ogreat Isi; let one, having listened to thy utterance, learn his own extinction.' (1060)

2. 'Exert thyself then, O Dhotaka,'--so said Bhagavat,--'being wise and thoughtful in this world,let one, having listened to my utterance, learn his own extinction.' (1061)

3. Dhotaka: 'I see in the world of gods and men a Brâhmana wandering about, possessingnothing; therefore I bow down to thee, O thou all-seeing one, free me, O Sakka, from doubts.'(1062)

4. Buddha: 'I shall not go to free any one in the world who is doubtful, O Dhotaka; when thouhast learned the best Dhamma, then thou shalt cross this stream[1].' (1063)

5. Dhotaka: 'Teach (me), O Brâhmana, having compassion (on me), the Dhamma of seclusion(i.e. Nibbâna), that I may understand (it and) that I, without falling into many shapes like the air,may wander calm and independent in this world[2].' (?) (1064)

[1. Nâham gamissâmi pamokanâya Kathamkathim Dhotaka kañki loke, Dhammañ ka settham âgânamâno Evam tuvam ogham imam taresi.

2. Anusâsa brahme karunâyamâno Vivekadhammam yam aham vigaññam Yathâham âkâso va avyâpaggamâno[*]

Idh' eva santo asito kareyyam.

*. Nânappakâratam anâpaggamâno. Commentator.]

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6. 'I will explain to thee peace[1], O Dhotaka,'--so said Bhagavat;--'if a man in the visible world,without any traditional instruction, has understood it, and wanders about thoughtful, he mayovercome desire in the world.' (1065)

7. Dhotaka: 'And I take delight in that, the highest peace[2], O great Isi, which if a man hasunderstood, and he wanders about thoughtful, he may overcome desire in the world.' (1066)

8. 'Whatsoever thou knowest, O Dhotaka,'--so said Bhagavat,--'(of what is) above, below,across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiteratedexistence.' (1067)

Dhotakamânavapukkhâ is ended.

7. UPASÎVAMÂNAVAPUKKHÂ. 1. 'Alone, O Sakka; and without assistance I shall not be able to cross the great stream,'--so saidthe venerable Upasîva;--'tell me an object, O thou all-seeing one, by means of which one maycross this stream.' (1068)

2. 'Having in view nothingness, being thoughtful, O Upasiva,'--so said Bhagavat,--'by thereflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures,being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbâna), both day andnight[3].' (1069)

[1. Santim.

2. Santim uttamam.

3. Âkiñkaññam pekkhamâno satîmâ--Upasîvâ ti Bhagavâ-- N' atthîti nissâya tarassu ogham, Kâme pahâya. virato kathâhi Tanhakkhayam rattamahâbhi passa.]

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3. Upasîva: 'He whose passion for all sensual pleasures has departed, having resorted tonothingness, after leaving everything else, and being delivered in the highest deliverance byknowledge, will he remain there without proceeding further[1]?' (1070)

4. 'He whose passion for all sensual pleasures has departed, O Upasîva,'--so said Bhagavat,--'having resorted to nothingness after leaving everything else, and being delivered in the highestdeliverance by knowledge, he will remain there without proceeding further.' (1071)

5. Upasîva: 'If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for sucha one[2]?' (1072)

6. 'As a flame blown about by the violence of the wind, O Upasîva,'--so said Bhagavat,--'goesout, cannot be reckoned (as existing), even so a Muni, delivered from name and body,disappears, and cannot be reckoned (as existing)[3].' (1073)

7. Upasîva: 'Has he (only) disappeared, or does he not exist (any longer), or is he for ever free

[1. Sabbesu kâmesu yo vîtarâgo Âkiñkaññam nissito hitva-m-aññam Saññâvimokhe parame vimutto Titthe nu so tattha anânuyâyî.

2. Titthe ke so tattha anânuyâyî Pûgam pi vassânam samantakakkhu Tatth' eva so sîti siyâ vimutto Bhavetha viññânam tathâvidhassa?

3. Akkî yathâ vâtavegena khitto Attham paleti na upeti samkham Evam munî nâmakâyâ vimutto Attham paleti na upeti samkham.]

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from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known tothee[1].' (1074)

8. 'For him who has disappeared there is no form, O Upasîva,'--so said Bhagavat,--'that bywhich they say he is, exists for him no longer, when all things (dhamma) have been cut off, all(kinds of) dispute are also cut off[2].' (1075)

Upasîvamânavapukkhâ is ended.

8. NANDAMÂNAVAPUKKHÂ. 1. 'There are Munis in the world,'--so said the venerable Nanda,--'so people say. How is this(understood) by thee? Do they call him a Muni who is possessed of knowledge or him who ispossessed of life[3]?' (1076)

2. Buddha: 'Not because of (any philosophical) view, nor of tradition, nor of knowledge, ONanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free fromdesire, after having secluded themselves, those I call Munis[4].' (1077)

[1. Atthangato so uda va so n' atthi Udâhu ve sassatiyâ arogo, Tam me munî sâdhu viyâkarohi, Tathâ hi te vidito esa dhammo.

2. Atthangatassa na pamânam atthi, Yena nam vaggu tam tassa n' atthi, Sabbesu dhammesu samûhatesu Samûhatâ vâdapathâpi sabbe.

3. Ñâñûpapannam no munim vadanti Udâhu ve gîviten' ûpapannam?

4. Na ditthiyâ na sutiyâ na ñânena Muniñ ka Nanda kusalâ vadanti, Visenikatvâ anighâ nirâsâ

Karanti ye te munayo ti brûmi.]

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3. 'All these Samanas and Brâhmanas,'--so said the venerable Nanda,--'say that purity comesfrom (philosophical) views, and from tradition, and from virtue and (holy) works, and in many(other) ways. Did they, in the way in which they lived in the world, cross over birth and old age,O venerable man? I ask thee, O Bhagavat, tell me this.' (1078)

4. 'All these Samanas and Brâhmanas, O Nanda,'--so said Bhagavat,--'say that purity comesfrom (philosophical) views, and from tradition, and from virtue and (holy) works, and in many(other) ways; still they did not, in the way in which they lived in the world, cross over birth andold age, so I say.' (1079)

5. 'All these Samanas and Brâhmanas,'--so said the venerable Nanda,--'say that purity comesfrom (philosophical) views, and from tradition, and from virtue and (holy) works, and in many(other) ways; if thou, O Muni, sayest that such have not crossed the stream, who then in the

world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat,tell me this.' (1080)

6. 'I do not say that all Samanas and Brâhmanas, O Nanda,'--so said Bhagavat,--'are shroudedby birth and old age; those who, after leaving in this world what has been seen or heard orthought, and all virtue and (holy) works, after leaving everything of various kinds, afterpenetrating desire, are free from passion, such indeed I call men that have crossed the stream[1].'(1081)

[1. Nâham 'sabbe samanabrâhmanâseGâtigarâya nivutâ' ti brûmi,

Ye s' îdha dittham va sutam mutam vâ Sîlabbatam vâpi pahâya sabbam Anekarûpam pi pahâya sabbam Tanham pariññâya anâsavâse Te ve narâ oghatinnâ ti brûmi.]

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7. Nanda: 'I delight in these words of the great Isi; well expounded (by thee), O Gotama, isfreedom from upadhi (i.e. Nibbâna); those who, after leaving in this world what has been seen orheard or thought, and all virtue and (holy) works, after leaving everything of various kinds, afterpenetrating desire, are free from passion, such I call men that have crossed the stream.' (1082)

Nandamânavapukkhâ is ended.

9. HEMAKAMÂNAVAPUKKHA. 1. 'Those who before in another world,'--so said the venerable Hemaka,--'explained to me thedoctrine of Gotama, saying, "So it was, so it will be," all that (was only) oral tradition, all that(was only) something that increased (my) doubts[1]. (1083)

2. 'I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, whichif a man has understood, and he wanders about thoughtful, he may cross desire in the world.'(1084)

3. Buddha: 'In this world (much) has been seen,

[1. Ye me pubbe viyâkamsu Huram Gotamasâsanam Ikk-âsi iti bhavissati Sabban tam itihîtiham Sabban tam takkavaddhanam.]

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heard, and thought; the destruction of passion and of wish for the dear objects that have beenperceived, O Hemaka, is the imperishable state of Nibbâna. (1085)

4. 'Those who, having understood this, are thoughtful, calm, because they have seen theDhamma, tranquil and divine, such have crossed desire in this world[1].' (1086)

Hemakamânavapukkhâ is ended.

10. TODEYYAMÂNAVAPUKKHÂ. 1. 'He in whom there live no lusts,'--so said the venerable Todeyya,--'to whom there is nodesire, and who has overcome doubt, what sort of deliverance is there for him?' (1087)

2. 'He in whom there live no lusts, O Todeyya,'--so said Bhagavat,--'to whom there is no desire,and who has overcome doubt, for him there is no other deliverance.' (1088)

3. Todeyya: 'Is he without breathing or is he breathing, is he possessed of understanding or ishe forming himself an understanding[2]? Explain this to me, O thou all-seeing one, that I mayknow a Muni, O Sakka.' (1089)

[1. Etad aññâya ye satâ Ditthadhammâbhinibhutâ Upasantâ ka tedasâ (?)[*] Tiññâ loke visattikam.

2. Nirâsaso so uda âsasâno Paññânavâ so uda paññakappî.

*. B reads ye satâ instead of tedasâ.]

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4. Buddha: 'He is without breathing, he is not breathing, he is possessed of understanding, andhe is not forming himself an understanding; know, O Todeyya, that such is the Muni, notpossessing anything, not cleaving to lust and existence.' (1090)

Todeyyamânavapukkhâ is ended.

11. KAPPAMÂNAVAPUKKHÂ. 1. 'For those who stand in the middle of the water,'--so said the venerable Kappa,--'in theformidable stream that has set in, for those who are overcome by decay and death, tell me of an

island, O venerable man, and tell thou me of an island that this (pain) may not again come on[1].'(1091)

2. 'For those who stand in the middle of the water, O Kappa,'--so said Bhagavat,--'in theformidable stream that has set in, for those overcome by decay and death, I will tell thee of anisland, O Kappa.' (1092)

3. 'This matchless island, possessing nothing (and) grasping after nothing, I call Nibbâna, thedestruction of decay and death[2]. (1093)

[1. Tvañ ka me dipam[*] akkhâb Yathâ yidam nâparam siyâ.

2. Akiñkanam anâdânam Etam dîpam anâpâram Nibbânam iti nam brûmi

Garâmakkuparikkhayam.

Akiñkanan ti kiñkanapatipakkham, anâdânan ti âdânapatipakkham, kiñkanâdânavûpasaman ti vuttam hoti.Commentator.

*. B reads disam.]

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4. 'Those who, having understood this, are thoughtful (and) calm, because they have seen theDhamma, do not fall into the power of Mâra, and are not the companions of Mâra.' (1094)

Kappamânavapukkhâ is ended.

12. GATUKANNIMÂNAVAPUKKHÂ. 1. 'Having heard of a hero free from lust,'--so said the venerable Gatukannin,--'who has crossedthe stream, I have come to ask him who is free from lust; tell me the seat of peace, O thou withthe born eye (of wisdom), tell me this truly, O Bhagavat. (1095)

2. 'For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earthby its heat; tell the Dhamma to me who has (only) little understanding, O thou of greatunderstanding, that I may ascertain how to leave in this world birth and decay.' (1096)

3. 'Subdue thy greediness for sensual pleasures, O Gatukannin,'--so said Bhagavat,--'havingconsidered the forsaking of the world as happiness, let there not be anything either grasped afteror rejected by thee[1]. (1097)

4. 'What is before thee, lay that aside; let there be nothing behind thee; if thou wilt not graspafter what is in the middle, thou wilt wander calm[2]. (1098)

[1. Kâmesu vinaya gedham, Nekkhammam datthu khemato Uggahîtam nirattam vâ Mâ te viggittha kiñkanam.

2. Comp. supra, Attadandasutta, v. 15.]

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5. 'For him whose greediness for name and form is wholly gone, O Brâhmana, for him thereare no passions by which he might fall into the power of death.' (1099)

Gatukannimânavapukkhâ is ended.

13. BHADRÂVUDHAMÂNAVAPUKKHÂ. 1. 'I entreat the wise (Buddha), the houseless, who cuts off desire,'--so (said) the venerableBhadrâvudha,--'who is free from commotion, forsakes joy, has crossed the stream, is liberated,and who leaves time behind; having heard the chief's (word), they will go away from here[1].(1100)

2. 'Different people have come together from the provinces, longing (to hear) thy speech, Ohero; do thou expound it thoroughly to them, for this Dhamma is well known to thee.' (1101)

3. 'Let one wholly subdue the desire of grasping (after everything), O Bhadrâvudha,'--so saidBhagavat,--'above, below, across, and in the middle; for whatever they grasp after in the world,just by that Mâra follows the man. (1102)

4. 'Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all theworld, considering as creatures of desire this generation, sticking fast in the realm of death.'(1103)

Bhadrâvudhamânavapukkhâ is ended.

[1. Okamgaham tanhakkhidam anegam Nandimgaham oghatinnam vimuttam Kappamgaham abhiyâke sumedham, Sutvâna nâgassa apanamissanti ito.]

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14. UDAYAMÂNAVAPUKKHÂ. 1. 'To Buddha who is sitting meditating, free from pollution,'--so said the venerable Udaya,--'having performed his duty, who is without passion, accomplished in all things (dhamma), I havecome with a question; tell me the deliverance by knowledge, the splitting up of ignorance.'(1104)

2. '(It consists in) leaving lust and desire, O Udaya,'--so said Bhagavat,--'and both (kinds of)grief, and driving away sloth, and warding off misbehaviour. (1105)

3. 'The deliverance by knowledge which is purified by equanimity and thoughtfulness andpreceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance[1].' (1106)

4. Udaya: 'What is the bond of the world, what is its practice? By the leaving of what isNibbâna said to be[2]?' (1107)

5. Buddha: 'The world is bound by pleasure, reasoning is its practice; by the leaving of desireNibbâna is said to be.' (1108)

6. Udaya: 'How does consciousness cease in him that wanders thoughtful? Having come to askthee, let us hear thy words.' (1109)

[1. Upekhâsatisamsuddham Dhammatakkapuregavam Aññâvimokham pabrûmi Aviggâya pabhedanam.

2. Kim su samyogano loko, Kim su tassa vikâranâ Kiss' assa vippahânena Nibbânam iti vukkati?]

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7. Buddha: 'For him who both inwardly and outwardly does not delight in sensation, for himwho thus wanders thoughtful, consciousness ceases.' (1110)

Udayamânavapukkhâ is ended.

15. POSÂLAMÂNAVAPUKKHÂ. 1. 'He who shows the past (births, &c.),'--so said the venerable Posâla,--'who is without desireand has cut off doubt, to him who is accomplished in all things (dhamma), I have comesupplicatingly with a question. (1111)

2. 'O Sakka, I ask about his knowledge who is aware of past shapes, who casts off everycorporeal form, and who sees that there exists nothing either internally or externally; how cansuch a one be led (by anybody)[1]? (1112)

3. 'Tathâgata, knowing all the faces of consciousness, O Posâla,'--so said Bhagavat,--'knows(also) him who stands delivered, devoted to that (object)[2]. (1113)

4. 'Having understood that the bonds of pleasure do not originate in nothingness (?), he seesclearly in

[1. Vibhûtarûpasaññissa Sabbakâyapahâyino Agghattañ ka bahiddhâ ka Natthi kiñkîti passato

Ñânam Sakkânupukkhâmi, Katham neyyo tathâvidho.

2. Viññânatthitiyo sabbâ--Posâlâ ti Bhagavâ-- Abhigânam Tathâgato Titthantam enam gânâti Vimuttam tapparâyanam.]

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this (matter), this (is) the knowledge of a perfect, accomplished Brâhmana[1].' (1114)

Posâlamânavapukkhâ is ended.

16. MOGHARÂGAMÂNAVAPUKKHÂ 1. 'Twice have I asked Sakka,'--so said the venerable Mogharâgan,--'but the clearly-seeing hasnot explained it to me; if the divine Isi is asked for the third time, he will explain it, so I haveheard. (1115)

2. 'There is this world, the other world, Brahman's world together with the world of the gods; Ido not know thy view, the famous Gotama's (view). (1116)

3. 'To this man who sees what is good I have come supplicatingly with a question: How is anyone to look upon the world that the king of death may not see him?' (1117)

4. 'Look upon the world as void, O Mogharâgan, being always thoughtful; having destroyedthe view of oneself (as really existing), so one may overcome death; the king of death will notsee him who thus regards the world[2].' (1118)

Mogharâgamânavapukkhâ is ended.

[1. Âkiñkaññâsambhavam Nandîsamyoganam iti Evam evam abhiññâya Tato tattha vipassati, Etam ñânam tathamtassa Brâhmanassa vusîmato.

2. Comp. Dhp. v. 170.]

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17. PINGIYAMÂNAVAPUKKHÂ. 1. 'I am old, feeble, colourless,'--so said the venerable Pingiya,--'my eyes are not clear, myhearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may knowhow to leave birth and decay in this world.' (1119)

2. 'Seeing others afflicted by the body, O Pingiya,'--so said Bhagavat,--'(seeing) heedlesspeople suffer in their bodies;--therefore, O Pingiya, shalt thou be heedful, and leave the bodybehind, that thou mayest never come to exist again.' (1120)

3. Pingiya: 'Four regions, four intermediate regions, above and below, these are the ten regions;there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in theworld not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth anddecay in this world' (1121)

4. 'Seeing men seized with desire, O Pingiya,'--so said Bhagavat,--'tormented and overcome bydecay,--therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayestnever come to exist again.' (1122)

Pingiyamânavapukkhâ is ended.

This said Bhagavat, living in Magadha at Pâsânaka Ketiya (the Rock Temple). Sought bysixteen Brâhmanas, the followers (of Bâvarî, and) questioned by each of them in turn, heresponded to the questions. If a man, having understood the meaning and tenor of each question,lives according to the Dhamma, then he will go to the further shore of decay and death, for theseDhammas lead to the

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further shore, and therefore this order of Dhamma was called 'the way to the other shore.'

1, 2. Agita, Tissametteyya, Punnaka and Mettagû, Dhotaka and Upasîva, Nanda and Hemaka,the two Todeyya and Kappa, and the wise Gatukannin, Bhadrâvudha and Udaya, and also theBrâhmana Posâla, and the wise Mogharâgan, and Pingiya the great Isi, (1123, 1124)

3. These went up to Buddha, the Isi of exemplary conduct; asking subtle questions they wentup to the supreme Buddha. (1125)

4. Buddha, being asked, responded to their questions truly, and in responding to the questionsthe Muni delighted the Brâhmanas.(1126)

5. They, having been delighted by the clearly-seeing Buddha, the kinsman of the Âdikkas,devoted themselves to a religious life near the man of excellent understanding. (1127)

6. He who lived according to what had been taught by Buddha (in answer) to each singlequestion, went from this shore to the other shore. (1128)

7. From this shore he went to the other shore entering upon the most excellent way; this way isto lead to the other shore, therefore it is called 'the way to the other shore.' (1129)

8. 'I will proclaim accordingly the way to the further shore,'--so said the venerable Pingiya;--'ashe saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for whatreason should he speak falsely? (1130)

9. 'Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and whohas left behind arrogance and hypocrisy. (1131)

10. 'The darkness-dispelling Buddha, the all-seeing,

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who thoroughly understands the world[1], has overcome all existences, is free from passion, hasleft behind all pain, is rightly called (Buddha), he, O Brâhmana, has come to me. (1132)

11. 'As the bird, having left the bush, takes up his abode in the fruitful forest, even so I, havingleft men of narrow views, have reached the great sea, like the hamsa[2]. (1133)

12. 'Those who before in another world explained the doctrine of Gotama, saying, "So it was,so it will be," all that was only oral tradition, all that was only something that increased mydoubts[3]. (1134)

13. 'There is only one abiding dispelling darkness, that is the high-born, the luminous, Gotamaof great understanding, Gotama of great wisdom, (1135)

14. 'Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire,freedom from distress, whose likeness is nowhere[4].' (1136)

15. Bâvarî: 'Canst thou stay away from him even for a moment, O Pingiya, from Gotama ofgreat understanding, from Gotama of great wisdom, (1137)

[1. Lokantagû.

2. Digo yathâ kubbanakam pahâya Bahupphalam kânanam âvaseyya Evam p' aham appadasse pahâya Mahodadhim hamso-r-iv' agghapatto.

3. Ye 'me pubbe viyâkamsu huram Gotamasâsanam ikk-âsi iti bhavissati sabban tam itihîtiham sabban tam takkavaddhanam.

4. Yo me dhammam adesesi Sanditthikam akâlikam Tanhakkhayam anîtikam Yassa n'atthi upamâ kvaki.]

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16. 'Who taught thee the Dhamma, the instantaneous, the immediate, the destruction of desire,freedom from distress, whose likeness is nowhere?' (1138)

17. Pingiya: 'I do not stay away from him even for a moment, O Brâhmana, from Gotama ofgreat understanding, from Gotama of great wisdom, (1139)

18. 'Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire,freedom from distress, whose likeness is nowhere. (1140)

19. 'I see him in my mind and with my eye, vigilant, O Brâhmana, night and day; worshippingI spend the night, therefore I think I do not stay away from him. (1141)

20. 'Belief and joy, mind and thought incline me towards the doctrine of Gotama; whicheverway the very wise man goes, the very same I am inclined to[1]. (?) (1142)

21. 'Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts Ialways go there, for my mind, O Brâhmana, is joined to him. (1143)

22. 'Lying in the mud (of lusts) wriggling, I jumped from island to island; then I saw theperfectly Enlightened, who has crossed the stream, and is free from passion.' (1144)

23. Bhagavat[2]: 'As Vakkali was delivered by

[1. Saddhâ ka pîti ka mano sati ka Nâmenti me Gotamasâsanamhâ (?), Yam yam disam vagati bhûripañño Sa tena ten' eva nato 'ham asmi.

2. At the conclusion of this (i.e. the preceding) gâthâ, Bhagavat, who stayed at Sâvatthî, when seeing the maturity ofthe minds of Pingiya and Bâvarî, shed a golden light. Pingiya, who sat picturing Buddha's virtues to Bâvarî, havingseen the light, looked round, saying, 'What is this?' And when he saw Bhagavat standing, as it were, before him, hesaid to the Brâhmana Bâvarî: 'Buddha has come.' The Brâhmana rose from his seat and stood with folded hands.Bhagavat, shedding a light, showed himself to the Brâhmana, and knowing what was beneficial for both, he said thisstanza while addressing Pingiya. Commentator.]

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faith, (as well as) Bhadrâvudha and Âlavi-Gotama, so thou shalt let faith deliver thee, and thoushalt go, O Pingiya, to the further shore of the realm of death[1].' (1145)

24. Pingiya: 'I am highly pleased at hearing the Muni's words; Sambuddha has removed theveil, he is free from harshness, and wise. (1146)

25. 'Having penetrated (all things) concerning the gods, he knows everything of everydescription; the Master will put an end to all questions of the doubtful that (will) admit (him).(1147)

26. 'To the insuperable, the unchangeable (Nibbâna), whose likeness is nowhere, I shallcertainly go; in this (Nibbâna) there will be no doubt (left) for me, so know (me to be) of adispossessed mind[2].' (1148)

Pârâyanavagga is ended.

Suttanipâta is ended.

[1. Yathâ ahû Vakkali muttasaddho Bhadrâvudho Âlavi-Gotamo ka Evam eva tvam pi pamuñkayassu saddham, Gamissasi tvam Pingiya makkudheyyapâram.

2. Asamhîram asamkuppam Yassa n' atthi upamâ kvaki Addhâ gamissâmi, na me 'ttha kamkhâ, Evam padhârehi avittakittam.]